Ghospell or the new testament must haue beene tried by the ould See more art 6. CHAPTER VII OF THE PASTOVRS OF THE CHVRCH SCripture If my couuenant with the day can be made voide Pastours alwaies c. also my couuenant may be made voide with Dauid my seruant that there be not of him a sonne to reigne in his throne and Leuits and Preists my ministers Not alwaies Protestants It is false that the externall ministerie must be perpetuall The Church hath osten no man Pastour Some short time the Church may be depriued of Pastours See more art 7. Scripture Thou art Peter c. And to thee I will giue the Authoritie in the Pastours keyes of the kingdome of heauen Protestants The authoritie is not in the Prelats but in the Not in them worde the Church hath nothing but mere ministerie See more art 2. Scripture Thou art Peter c. and whatsoeuer thou shalt One pastor cā excōmunicate bind on earth it shal be bound also in heauen Protestants VVe must remember that this power of excommunicating One cannot is giuen to no one man but to the whole companie of the Presbiterie See more art 3. Scripture And he Paul walked through Syria and Silicia Pastours can make lawes confirming the Churches and commanding them to keepe the precepts of the Apostles and the Auncients Protestants The Church hath no power to make lawes See They can not more art 4. Scripture The Holie Ghost hath placed you Bishops to rule Pastors rulers of the Church Not rulers the Church of God Protestants The true nature of a ruler of the Church is in no pure man one or manie See art 5. Scripture You shal be called the preistes of the lord Pasters to be called preists Not to be so called Protestants Who administer the word and Sacraments amongst the people nether may nor ought to be called preists See more art 7. Scripture But how shall they preach vnles they be sent No preaching without mission Without mission Protestants Euen they who are not lawfully called may preach the word fruitfully Euerie Christian man hath authoritie to preach Christ in what place soeuer where they are desirous to heare See more art 8. Scripture Moises and Aaron in his preists Moises a preist No preist Protestants Moises did not exercise at all the preisthood but was onely a Prophet See more art 10. CHAPTER VIII OF THE CHVRCHE SCripture There shal be made one fould and one pastor Church but one onely Not one onely Protestants We say that there are twoe societies of men that is twoe Churches to the one belong the predestinate to the other the reprobate Christ and the things themselues teach vs that there are twoe Churches See more art 1. Scripture VVe are one bodie all that participate of one All those one bodie who participate one Sacramēt bread Protestants The godlie are no more ioyned in one bodie with Not all those the wicked then light with darkenes Christ with Belial See more art 2. Scripture The gates of hell shall not preuaile against her of Church can not faile It can faile his kingdome there shal be no end Protestants It is no meruaile though the Church be cleane fallen downe long agoe Antichrist had rooted out the Church euen from the ground Christes kingdome was cast flat downe See more art 4. Scripture You are the light of the world A cittie can not be Church can not be hidde hidde situated vpon a mountaine Protestants Often times God will haue no visible Church It can be hidde on earth The whole visible Church may faile See more art 5. Scripture Which is the Church of the liuing God the pillar Church is infallible and strenght of trueth Protestants The vniuersall Church may erre The Church Not infallible may erre The Catholik Church may erre and that most greeuously See more art 6. Scripture If he will not heare the Church let him be to thee Church simply to be heard Not simply to be heard as the Heathen and the Publican Protestants VVe must not simply receaue whatsoeuer the Church teacheth See more art 7. CHAPTER IX OF TEMPLES OR MATERIAL CHVRCHES SCripture Who Anna departed not from the temple by Churches for priuate praier fasting and praiers seruing day and right Protestants Churches are for preaching onely It is no lawfull Not for priuat praier end of Churches that the faithfull may priuatly pray in them See more art 1. Scripture Twoe Cherubins also thou shalt make of beaten Images to be set in Churches Not to be set in Churches gold on both sides of the oracle Protestants The Iewes had no manner Image nether painted not grauen in their temple God abhorreth images We must not suffer that Images be in Churches See more art 3. Scripture reporteth these words of a Heathen This Heathens thought idols to be Gods They thought not so Paule saieth that they are no Gods which be made by hands Protestants It is a lie that the Heathens did beleiue the Images of their Gods to haue beene their Gods them selues See more art 4. CHAPTER X. OF BAPTISME SCripture Vnlesse a man be borne againe of water and the Water necessarie to baptisme Not necessarie Spirit he can not enter into the kingdome of God Protestants Though water be wanting yet if the baptisme of one cannot be differred with edification I would baptize as well with anie other liquour as with water See more art 1. Scripture Going teach ye all nations baptizing them Baptisme cōmanded of Christ Not cōmanded of him c. Protestants Baptisme is of lesse importance then that the lord should haue greatly cammanded anie thing about it See more art 3. Scripture Vnlesse one be borne of water and the Holie Baptisme necessarie to saluation Not necessarie Simon Magus was baptized He was not baptized Baptisme profiteth all Not all Ghost he cannot inter into the kingdome of God Protestants Children who die before they be christened are not shut out of the kingdome of God See art 4. Scripture Then Simon Magus also himself belieued and being baptized he cleaned to Philippe Protestants That Simon Peter and Simon Magus receaued the same whole baptisme is most false See more art 5. Scripture As manie of you as haue beene baptized in Christ haue put on Christ Protestants Baptisme bringeth no commoditie to those that are not elect See more art 6. Scripture Christ loued the Church cleansing it by the lauer Baptisme purgeth sinne It purgeth not sinne of water in the worde Protestants VVho will say that we are cleansed by this water Doest thou thinke that water is the lauer of the soule No. Baptisme cannot wash away the filth of sinnes See more art 7. Scripture Be baptized and wash away thy sinnes Sinnes washed away by baptisme Not by baptisme All borne in in state of dānation Not all Protestants Paule
sect 8. In all these things the Apostles did alledge their testimonie and themselues also as witnesses of that trueth which they tought And l. 3. sect 3. The Apostles were witnesses of their doctrine and they gaue authoritie to their doctrine See him Cont. 4. l. 8. c. 9. PROTESTANTS EXPRESSELY DENIE Whitaker Controu 1. q. 3. c. 11. God alone is a sufficient witnesse None but God is a sufficient witnesse of himselfe And l. 3. de Scriptura c. 13. sect 3. The people did not beleiue Moises for himselfe but for that diuine and great miracle Beleife was giuen to Moises and Paul not for themselues but for Gods authoritie which appeared in their ministerie And ib. sect 1. The testimonie of the Church as of the Church is but humane And Contr. 1. q. 3. c. 11. cit The iudgment of the Church is humane The same followeth euidently of that which they saied in the former article For if the Apostles doctrine must be examined it is manifest that they are not sufficient witnesses of their doctrine The same Whitaker Contr. 2. q. 4. c. 3. Yea after Christs Not the Apostles ascension and that descent of the Holie Ghost vpon the Apostles manifest it is that the whole Church erred about the vocation of the Gentils and not the vulgar Christians onely but euen the very Apostles and Doctors These were great errours and yet we see that they were in the Apostles euen after the Holie Ghost had descended vpon them THE CONFERENCE Scripture expressely affirmeth that the Apostles had the holie Ghost giuen them to testifie of Christ that they were ioyned with the holie Ghost witnesses of Christ that they were witnesses appointed of God that their testimonie is true that all may beleiue through Saint Ihon that the faithfull beleiued God and Moyses The same say Catholiks Protestants expressely say that none but God is a sufficient witnesse of the trueth that nether Paul nor Moises were to be beleiued for themselues that the testimonie of the Church is but humane That the Apostles erred and that greatly euen after the holie Ghost had descended vpon them ART VIII WHETHER THE APOSTLES learnt anie point of Christian doctrine after Christs ascension SCRIPTVRE EXPRESSELY AFFIRMETH. Ihon 16. v. 12. Yet manie things I haue to say to you but you The Apostles learnt some thing after Christ cannot beare them now but when he the Spirit of trueth cometh he shall teach you all trueth CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Ioan. 16. v. 12. By this testimonie is clearly proued that Christ tought not all by word of mouth but that both the Apostles and the Church learnt many things of the Holie Ghost PROTESTANTS EXPRESSELY DENIE Whitaker Contr. 1. q. 6. c. 10. The holie Ghost did suggest no They learnt nothing other things then those which Christ had tought Caluin in Ioan. 14. vers 26. Marke what all these things are which he promiseth that he Spirit shall teach He saieth He shall suggest or bring to mind whatsoeuer I haue saied Whence it followeth that he shall not be a coyner of new reuelations And 4. Institut c. 8. § 8. That limitation is carefully to be noted where he appointeth the holie Ghost his office to suggest whatsoeuer he had tought by worde of mouth Beza in Ioan. 14. v. 26. The Apostles nether learnt nor tought any point of Christian and sauing doctrine after the departure of the Lord. THE CONFERENCE Scripture expressely saieth that manie things were tould to the Apostles which they could not beare in Christs time that the holie Ghost was to be sent to teach them all trueth The same say Catholiks Protestants expressely teach that the Apostles learnt no point of Christian doctrine after Christs departure that the Holie Ghost reuealed no new thing to them that he suggested no other thing then Christ had tought ART IX WHETHER IVDAS WAS TRVELY a disciple or in the true Church of Christ SCRIPTVRE EXPRESSELY AFFIRMETH. Matth. 10. v. 1. seq And hauing called his twelue disciples Iudas was truely a disciple of Christ together he gaue them c. And the names of the twelue Apostles be these The first Simon who is called Peter and Iudas Iscariot who also betrayed him Et c. 20. v. 14. 47. Marc. 14. v. 10. 43. Luc. 22. v. 3. 47. he is called one of the twelue Ihon 12. v. 14. One therefore of his disciples Iudas Iscariot Actes 1. v. 17. Iudas who was the captaine of them that apprehended Iesus who was numbred among vs and obtained the lot of this ministerie v. 25. Shew of these twoe one whome thou hast chosen to take the place of this ministerie and Apostleship from the which Iudas hath preuaricated And the lot fell vpon Mathias and he was numbred with the eleuen Apostles CATHOLIKS EXPRESSELY AFFIRME Card. Bellarm. l. 3. de Eccles c. 7. Iudas was once of the true Church for he was an Apostle one of the twelue and called a Bishop of the Prophet Dauid psal 108. Which could not be true vnlesse he had beene of the Church PROTESTANTS EXPRESSELY DENIE Whitaker Controu 2. q. 1. cap. 7. I answere that the reprobate Iudas neuer of the Catholik Church Iudas was neuer of the true Catholik Church He held for a time a principall place in the outward societie of the Church because he was an Apostle but this made him not of the true Catholik Church But how he was one of the Apostles Austin telleth Tract 61. in Ioan. That how he was one in number not in merit Neuer an Apostle indeed Neuer true member of the Church are in shew not in vertue But what is in shew seemeth to be but is not indeed Daneus Controu 4. c. 2. Iudas Iscariot and Simon Magus were neuer true members of the true Church of God Of the same opinion are Protestants commonly who denie that anie reprobate can be in the true Church as we shall see hereafter c. 8. THE CONFERENCE Scripture expressely saieth that Iudas was one of Christs disciples one of the twelue Apostles was numbred amongst them obtained the lot of their ministerie had the place of Apostleship which S. Mathias afterwards had The same say Catholiks Protestants expressely say that Iudas was neuer of the true Catholik Church seemed to be one of the Apostles but was not indeed ART X. WHETHER IVDAS WAS a Bishop SCRIPTVRE EXPRESSELY AFFIRMETH. Actes 1. v. 20. For it is written in the booke of psalmes Be Iudas was a Bishop their habitation made desert and be there none that dwell in it and his Iudas Bishoprick let an other take CATHOLIKS EXPRESSELY DENIE C. Bellarm. cited in the former article Iudas is called a Bishop of the Prophet Dauid PROTESTANTS EXPRESSELY DENIE Whitaker Cont. 2. q. 1. c. 7. Iudas was an Apostle therefore no He was no Bishop Bishop because the Apostles were no Bishops The same say other Protestants who denie that the Apostles were
properly Bishops THE CONFERENCE The Scripture expressely saieth that Iudas had the office of a Bishop which an other Apostle tooke The same say Catholiks The Protestants say that Iudas was no Bishop THE SVMME OF THIS CHAPTER OF SAINT Peter and the Apostles Out of that which hath beene rehearsed in this chapter it clearly appeareth that the Protestāts in an other māner describe S. Peter and the Apostles thē the holie Scripture and Catholiks doe For the Scripture and Catholiks teach that S. Peter was first of the Apostles that he was the rock on which Christ built his Church that he had the keyes of the kingdome of heauen that his faith did not faile All which Protestants denie Besides the Scripture and Catholiks say that the Apostles were foundations of the Church were simply to heard without examining their doctrine were sufficient witnesses of trueth learnt diuers things of the holie Ghost All which are denied by Prorestants Moreouer the Scripture and Catholiks say that Iudas was truely a disciple and Apostle of Christ and also a Bishop which Protestants in like manner denie Wherefore Protestants steale from S. Peter his honour that he is the first of the Apostles his authoritie that he is the rock of the Church and his power of the keyes and stedfastnesse of faith And frō the rest of the Apostles they steale that they were foundations of the Church simply to be hearde sufficient witnesses of truth and that they learnt any thing of the holie Ghost CHAPTER VI. OF PASTORS OF THE CHVRCH ART I. WHETHER THERE BE ALwaies pastors of the Church SCRIPTVRE EXPRESSELY AFFIRMETH. HIEREMIE 33. v. 21. Thus saieth the Lord If my Pastours alwaies couenant with the day can be made voide and my couenant with the night that there be no day and night in their time also my couenant may be made voide with Dauid my seruant that there be not of him a sonne to reigne in his throne and leuites and preists my ministers Ephes 4. v. 12. And he gaue Pastours and Doctours to the consummation of the saintes vnto the worke of the ministeric vnto the edifying of the bodie of Christ vntill we meete all into the vnitie of faith and knowledge of the Sonne of God CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in 1. Cor. 15. v. 15. Impious Caluin doth bouldly and often times say that Pastours Doctours Prelats Bishops Maisters of Churches all vniuersally for manie ages haue wholy straied from the Christian trueth and beene seducers PROTESTANTS EXPRESSELY DENIE Luther in psal 129. to 3. The Church vnder Antichrist had no true ministerie Caluin de vera reform p. 322. Not without cause we auouch Not alwaies that for some ages the Church was so torne and scattered that it was destitute of true Pastours And p. 322. I graunt indeed that it can neuer come to passe that the Church perish but when they referre that to Pastours which is promised of the perpetuall continuance of the Church therein they are much deceaued Beza de notis Eccles vol. 3. Forsooth it fell out that the lawfull order was then wholy abolished in the Church as it is manifest that it hath beene now for some ages not so much being left as the smalleste shadow of the cheifest partes of ecclesiasticall vocation Sadeel ad Art abiurat pag. 533. It is false that the externall ministerie must be perpetuall Daneus Controu 3. p. 426. The Church eftsones hath no man Postour And Controu 4. p. 757. The true Church hath ofte wanted Prelats Lukbertus l. 5 de Eccles cap. 5. We say that for some short time the Church may be depriued of Pastours CONFERENCE OF THE FORESAIED WORDS Scripture expressely saieth that there shal be Pastours as long as there shal be day and night that Pastours are giuen vntill we meete all in one faith The same say Catholiks Protestants expressely say that the Church may be depriued of Pastours that Pastours may perish that the ministerie must not be perpetuall that the Church sometime had no true ministerie was for some ages destitute of true Pastors that lawfull order was for some ages quite abolished in the Church not so much as the slēderest shadow of the chiefest partes of ecclesiasticall vocation being left Which are so plaine against Scripture as sometimes Protestants confesse it See l. 2. c. 30. ART II. WHETHER AVTHORITIE of gouerning the Church be in the Pastours them selues SCRIPTVRE EXPRESSELY AFFIRMETH. Matth. 16. v. 18. seq Thou art Peter c. And to thee I will giue Pastours haue authoritie to gouerne the keyes of the kingdome of heauen Actes 20. v. 28. The Holie Ghost hath placed you Bishops to rule the Church of God 1. Cor. 4. v. 21. What will you In a rodde that I come to you or in charitie and the spirit of mildnesse 2. Cor. 13. v. 10. These things I write absente that being present I may not deale hardly according to the power which the Lord hath giuen me And c. 10. v. 6. Hauing in readinesse to reuenge all disobedience 2. Tim. 1. v. 11. I am appointed a preacher and Apostle and Maister of the Gentils Hebrews 13. vers 17. Obey your Prelats and be subiect to them CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Triplicat cont Whitaker c. 13. We see that Paul putteth the authoritie in the Prelats PROTESTANTS EXPRESSELY DENIE Whitaker l. 1. de Script c. 13. sect 12. The authoritie is not Authoritie is not in the Pastours in the Prelats but in the worde for whose administration the Prelats do serue Againe I acknowledge no ruling which the Church hath All the authoritie is in God and in his word the Church hath nothing but mere ministerie Spalatensis l. 5. de Repub c. 2. n. 40. Church gouernours are most like to Phisitiās The Phisitian appointeth holesome things and forbiddeth vnholesome prescribeth diete c. but hath no They haue no iurisdiction iurisdiction or cōmand ouer the sick As it is the Phisitians office to gouerne the sick that is without iurisdiction So it is the office of the ecclesiasticall rectors to gouerne the Church that is the faithfull Caluin 4. Instit c. 8. § 2. We must remember that what authoritie or dignitie the Holie Ghost in the Scripture doth giue to Preists or Prophets or Apostles or Successours of Apostles all that is giuen not properly to the men themselues but to the ministerie whereof they are officers or to speake brefly to the word whose ministerie is committed to them The same he hath in Ioan. 16. v. 8. in Math. 20. v. 25. and in Iacob 4. v. 12. Beza in Math. 20. v. 25. What then will you say Haue the No power at all ouer consciences Ministers of the word of God no power at all None truely they no not ouer cōsciences for instructiō whereof they are appointed But they are legats of Christ to say and doe in his name sacred not ciuill matters who alone hath all right of commanding and
he commandeth them to be heard as legats not as maisters THE CONFERENCE Scripture expressely saieth that the power of keyes was giuen to S. Peter that the Holie Ghost placed Bishops to gouerne the Church that S. Paul had a rodde and power ouer the faithfull could deale hardly and punish all disobedience was Maister of the Gentils and that we ought to be subiect to our Prelats The same say Catholiks Protestants expressely say that there is no authoritie in the Prelats themselues that the Church hath no rule but mere ministerie that Pastours haue no more iurisdiction ouer the faithfull then Phisicians ouer the sick that they haue no power ouer the consciences but that all authoritie or right of commanding is in God onely and in his worde ART III. WHETHER ANIE ONE PAStour haue authoritie to excommunicate SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 16. v. 19. Thou arte Peter And whatsoeuer thou shalt S. Peter had authoritie to excommunicate And S. Paul binde vpon earth it shal be bound also in heauen 1. Timoth. 16. v. vlt. Of whome is Hymenaeus and Alexander whome I haue deliuered to Sathan that they may learne not to blaspheme CATHOLIKS EXPRESSELY AFFIRME D. Stapleton Cont. 2. q. 1. art vn The Ecclesiasticall power first principally of it selfe and immediatly is in particular persons PROTESTANTS EXPRESSELY DENIE Beza in Conf. c. 5. sect 43. We must remēber that this power No one man can excommunicate of excommunicating is giuen to no one man but to the whole companie of the Presbyterie Caluin 4. Instit c. 11. § 5. The spirituall power of excommunicating must not be exercised at the pleasure of one man but by the lawfull assemblie § 6. This kinde of power was not in one but in the assemble of the Elders Peter Martyr in 1. Cor. 5. v. 4. So great an Apostle doth not not take vpon him to excōmunicate of himselfe and alone which yet the Pope and manie Bishops dare Bucanus in Institut loco 44. In whome must the power of excommunicating be not in anie one ether Bishop or ordained of the Bishop THE CONFERENCE Scripture expressely saieth that power of binding was giuen to S. Peter that S. Paul excommunicated or deliuered some to Sathan Catholiks say the same Protestants expressely say that power of excommunicating is in no one mā Bishop or other that S. Paul tooke not vpon to excommunicate of himselfe ART IV. WHETHER PASTOVRS OF the Church haue power to command or make lawes SCRIPTVRE EXPRESSELY AFFIRMETH. Actes 15. v. 28. It hath seemed good to the Holie Ghost and Pastours can command to vs to lay no further burden vpon you then these necessarie things That you abstaine from the things imolated to idols and blood and that which is strangled And ver 41. And he Paul walked through Syria and Cilicia confirming the Churches and commanding them to keepe the precepts of the Apostles and the Ancients 1. Thessalon 4. v. 11. We desire you brethren that you worke with your owne hands as we haue commanded you And Epistol 2. cap. 3. vers 4. And we haue confidence of you in our Lord that the things which we command you both doe and will doe 1. Cor. 7. v. 12. For to the rest I say not our Lord If any brother haue a wife an infidell and she consent to Diuel with him let him not put her away CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 4. de Pontif. c. 17. The Pope and other Bishops can iudge and make lawes PROTESTANTS EXPRESSELY DENIE Caluin in Antidoto Concilij Sess 6. con 20. As for laws of They cannot command the Church let them looke to them we acknowledge one lawmaker who can giue rules of life as we haue our life from him In actor 15. v. 28. The sottish Papists who out of these words would The Church hath no authoritie No power to make lawes proue that the Church hath some authoritie Musculus in locis c. de Magistrat The Church hath no power to make lawes but she is commanded to heare and obey Luther de Captiuit to 2. fol. 76. Nether Pope nor Bishop nor any man hath any right to put a tittle vpon a Christian man vnlesse it be done by his owne consent THE CONFERENCE Scripture expressely affirmeth that the Apostles put precepts and burdens vpon the faithfull that S. Paul commanded Christians to keepe them and that himselfe commanded diuers things The same say Catholiks Protestants expressely say that the Church hath no authoritie of lawmaking hath no power to make laws that no Bishop or other can command a Christian man any thing but what he will himselfe ART VIII WHETHER BISHOPS BE rulers of the Church SCRIPTVRE EXPRESSELY AFFIRMETH. Act. 28. v. 28. The Holie Ghost hath placed you Bishops to Bishops rulers of the Church rule the Church of God 2. Tim. 1. ver 11. I am appointed a preacher and Apostle and Maister of the Gentils 7. c. 5. v. 19. Against a Preists receaue not accusation but vnder twoe or three witnesses CATHOLIKS EXPRESSELY AFFIRME Councel of Trent sess 23. c. 4. Bishops are put of the Holie Ghost for to rule the Church of God PROTESTANTS EXPRESSELY DENIE Spalatensis or Lohetus Respons ad Marium cap. 1. The true nature of a head and the true nature of a ruler is in no pure No mā ruler of the Church man one or manie nether Monarchically nor Aristocratically Of the same opinion are others as appeareth by what hath beene saied before art 2. and 4. THE CONFERENCE Scripture expressely saieth that Bishops are rulers of the Church that S. Paul was maister of the Gentils that S. Timothe was iudge of Preists The same say Catholiks Protestants expressely say that no pure man one or manie can be head or true ruler of the Church ART VI. WHETHER DO RVLE THE true Church of God SCRIPTVRE EXPRESSELY AFFIRMETH. Act. 20. v. 28. The holie Ghost hath placed you Bishops to Bishops rule the true Church rule the Church of God which he hath purchased with his owne blood Ephes 4. v. 11. And he gaue other some Pastors and Doctors to the consummation of the Saints vnto the worke of the ministerie vnto the edifying of the bodie of Christ Isaie 62. v. 6. Vpon thy walls Hierusalem I haue appointed watch men CATHOLIKS EXPRESSELY AFFIRME Councel of Ttent Sess 6. c. 1. The Holie Ghost hath put all Bishops of Patriarchall Primatiall Metropolitan and Cathedrall Churches to rule the Church of God which he hath purchased with his blood PROTESTANTS EXPRESSELY DENIE Whitaker Controu 2. quaest 2. c. 2. The rule of the Catholik Not the true Church Church could yet neuer be seene Againe The Catholik Curch which containeth onely good men can nether be seene nor comen vnto nor saluted And q. 1. c. 10. There are some Prelats who say and do not but these are not of the Catholik Church Bellarmin should remember that Bishops are Pastors of particular Churches not of the Catholik
to giue his life for vs 120 15 VVhether he merited any thing for himselfe 121 16 VVhether he sufficiently redeemed vs 123 17. VVhether he redeemed vs with his blood 125 18. VVhether he died for reprobates 127 19. VVhether he died for all 129 20. VVhether his blood be corrupted 131 21. VVhether his soule descēded to hell 132 22. VVhether he suffered the paines of hell 134 23. VVhether he entred to his disciples the doores being shut 136 24. VVhether he penetrated the heauēs 138 25. VVhether he praieth for vs in heauen 139 Chap. 4. Of Angels and Saints Art 1. VVhether Angels and Saints doe the will of God 144 2. VVhether Saints enioye their felicitie 145 3. VVhether the glorie of Saints be equall 147 4. VVhether Angels and Saints pray for vs. 148 5. VVhether Saints haue care of vs 150 6. VVhether they heare our praiers 152. 7. VVhether Angels offer our praiers to God 153 8. VVhether they be to be praied vnto 155 9. VVhether God be to be praied vnto by the names of Saints 156 10. VVhether God haue mercie on vs for Saints sake 158 11. VVhether Angels or Saints be to be bowed vnto 159 12. VVhether Saints be to be imitated of vs 161 13. VVhether holie men receaue vs into heauenlie tabernacles 162 14. VVhether anie Saint may be termed our hope 163 15. VVhether anie had power to worke Miracles 164 16. VVhether Saints do reigne with Christ 166 17. VVhether anie was full of grace 167 Chap. 5. Of the Scripture or worde of God Art 1. VVhether anie place of Scripture be hard to vnderstand 170 2. VVhether Scripture can be vnderstood without the holie Ghost 172 3. VVhether the Ghospel containe any law 174 4. VVhether the Ghospell preach pennance 167 5. VVhether the Ghospell reproue sinne 178 6. VVhether the Ghopell promise saluation without conditiō of works 180 7. VVhether the Gospell be contrarie to the law 182 8. VVhether the law of Moyses commanded faith in Christ 184. 9. VVhether anie vnwritten traditions be to be kept 186 Chap. 6. Of S. Peter and the Apostles Art 1. VVhether S. Peter were first of the Apostles 189. 2. VVhether the Church was built on S. Peter 190. 3. VVhether the keyes were giuen to him 192. 4. VVhether his faith failed 193. 5. VVhether the Apostles were foundations of the Church 195. 6. VVhether the Apostles were simply to be heard 196. 7. VVhether they were sufficient witnesses of the trueth 198 8. VVhether they learned anie point after Christs ascension 200. 9. VVhether Iudas was truely a disciple 201. 10. VVhether Iudas was a Bishop 202. Chap. 7. Of Pastors of the Church Art 1. Whether Pastors alwaies continew 204. 2. VVhether authoritie be in the Pastors 206. 3. VVhether one Pastor can excommunicate 208. 4. VVhether Pastors can make lawes 209. 5. VVhether Bishops be rulers of the Church 210 6. VVhether they rule the Church 211. 7. VVhether Pastors be to be called Priests 213. 8. VVhether a Pastor can be without calling 214. 9 Whether a Pastor may haue temporall iurisdiction 216. 10 VVhether Moyses were a Preist 218. Chap. 8. Of the Church Art 1. VVhether the Church be one 220. 2. VVhether ill men be of the Church 223. 3 Whether reprobats be of the Church 225. 4 VVhether the Church euer continew 226. 5. VVhether it be alwaies visible 228. 6. VVhether it be infallible 230. 7. VVhether it be simply to be heard 231. 8. VVhether trueth relieth on the Church 232. Chap. 9. Of Temples or materiall Churches Art 1. VVhether Churches be for priuat Praiers 235. 2. VVhether Churches be to be adorned 237. 3. VVhether Images may be set in Churches 4. VVhether Heatens thought their idols to be Gods 240 Chap. 10. Of Baptisme Art 1. Whether water be necessarie to baptisme p. 242. 2. Whether inuocation of the Trinitie be necessarie to baptisme p. 243. 3. Whether baptisme be necessarie as by precept p. 245. 4. VVhether it be necessarie as a meane p. 246. 5. VVhether Simon Magus and such were baptized p. 248. 6. VVhether baptisme be effectuall in reprobats p. 150. 7. VVhether baptisme clenseth sinne p. 252. 8. VVhether it pardonneth sinnes to come p. 256. 9. VVhether before baptisme children be in state of damnation p. 258. 10. VVhether the baptisme of S. Ihon and of Christ were different p. 261. 11. VVhether certaine Ephesians had receaued S. Ihons baptisme p. 262. 12. VVhether they had heard of the holie Ghost p. 264. Chap. 11. Of the Eucharist Art 1. VVhether the Eucharist be the bodie and blood of Christ p. 266. 2. VVhether Christs flesh be to be eaten and his blood to be drunk p. 280. 3. VVhether Christ gaue the blood of the new testament to be drunk p. 283. 4. VVhether the Eucharisticall Chalice be Christs testament p. 284. 5. Vhether at the time of his Supper his blood was shed p. 286. 6. VVhether the Eucharisticall Chalice was shed for vs p. 288. 7. VVhether bread be necessarie to the Eucharist p. 289. 8. VVhether the Eucharist be to be made of azime bread p. 290. 9. VVhether bread and wine whereof the Eucharist is made be to be blessed p. 292. 10. VVhether there ought to be anie preparation to the Eucharist p. 293. 11. VVhether there be anie Sacrifice in the Church p. 295. 12. VVhether is there anie altar in the Church p. 296. 13. VVhether the Paschal lambe was sacrificed p. 297. Chap. 12. Of the other Sacraments Art 1. VVhether Preists can forgiue sinnes p. 300. 2. VVhether we must cōfesse our sinnes p. 302. 3. VVhether grace be giuen by imposition of hands p. 305. 4. VVhether hands be to be imposed vpon those that are baptized p. 305. 5. VVhether Matrimonie be a Sacrament p. 306. 6. VVhether one may marrie after diuorce p. 307. 7. VVhether the sick are to be anoiled p. 310. 8. VVhether the new Sacraments excell the ould p. 311. Chap. 13. Of faith Art 1. VVhether faith be a worke 314. 2. VVhether faith beleiue onely God his promises 315. 3. VVhether to beleiue that Christ is God be iustifying faith 317. 4. VVhether faith be one 319. 5. VVhether all articles of faith may be beleiued without the holie Ghost 321. 6. VVhether faith differ from hope and charitie 322. 7. VVhether faith be greater then charitie 324. 8. VVhether faith be without charitie 325. 9. VVhether it be without confession 328. 10. VVhether without good works it be dead 329. 11. VVhether faith whereof S. Iames speaketh be iustifying faith 331. 12. VVhether anie faith be perfect 333. 13. VVhether faith be perfected by good works 331. 14. VVhether by faith we onely know that we are iustified 336. 15. VVhether faith be necessarie to iustification or saluation 338. 16. VVhether faith be anie cause of iustificatien 340. 17. VVhether faith alone cā iustifie 342. 18. VVhether faith iustifie as it is beleife 344. 19. VVhether faith it selfe be imputed to iustice 346 20. VVhether faith be proper to the iust 348 21 VVhether it be
Church to the den of theues from the assured path of saluation to the open way of damnation Finally I aduertise the Reader that if at anie time I vse anie sharp words against Protestants I intend them onely against their teachers and leaders yet vse I the common name of Protestants that the rest may know that the crimes which I obiect vnto them proceed of their doctrin and thereby flie and reiect it lest they become partakers of the crimes I shew them the gulfe of impietie into which their guides doe lead them let them not be offended with me that I set before their eyes the impietie of the doctrin which they are tought but let them be angrie with their teachers who vnder the most false pretense of Scripture and Gods word haue thaught them such impious doctrin and so contrarie to Gods words And I hartely pray God and euer shal that he open their eyes that they may see the most imminent and greiuous danger wherein they stand and auoide it lighten with his true light that zeale which they haue to his word Rom. 10. lest they perish for euer with them who had zeale but not according to knowledge Whether Catholiks or Protestants be the true owners of the holie Scripture FIRST CHAPTER BECAVSE this question of the true owners How important this question is of the holie Scripture is of such moment as by it may be decided all controuersies as shall hereafter appeare and withall the decision thereof is so easie and cleare as euerie one may perceaue it and notwithstanding hath not as yet to my knowledge beene particularly handled of anie albeit as we shall see out of Tertullian it should haue beene handled before anie question of Scripture I will begin first with it And because Protestants auouch them selues to be the true owners of the Scripture I need not proue to them that ether Catholiks or they are the true owners thereof which the very question doth suppose but it will suffice against them that I shew that according to all reason Catholiks are to be iudged the true owners of Scripture rather then they The first proofe hereof I will take from the actuall The first title for Cathol actual possession possession of the Scripture in which Catholiks peacably were when Luther and the Protestants first began to chalenge the Scripture for theirs For reason teacheth vs to iudge the Possessor of anie thing to be the true owner of the same and possession to be a sufficient title of houlding it vnles the contrarie be manifestly proued and conuinced as we see dayly in lands and temporall goods and otherewise the dominion of things would be vncertaine amongst men Wherevpon the law teacheth the Possessor to plead possession as a sufficient title and to say possideo quia possideo I possesse because I possesse But Protestants can not manifestly disproue no nor yet colourably impugne the right of the Catholiks possession of the holie Scripture as shall hereafter appeare Therefore according to all reason Catholiks vpon this title of their possession are to be iudged true owners of the Scripture The second proof I will take from the Catholiks vndoubted Second title peacable possession possession thereof and vnquestioned by Protestants for manie ages That Protestants did not for manie ages call the Catholiks possessions of the Scripture into question is manifest by the manie and plaine confessions of Protestants that their Church was inuisible before Luther for manie ages which I haue related in my second booke of the Author of the Protestant Church c. 4. And reason teacheth vs to accounte him the true owner of a thing who without all question or clame of anie hath hould it peacably for manie ages together Wherevpon the law alloweth prescription of certaine yeares after which time expired it permitteth not the possession to be called in question Besides it is no way likelie that the true Church of God would suffer her self to be bereaued of so heauenlie a treasure as is the holie Scripture and yet not once in anie corner of the world for manie ages crie after the theefe or chalenge her treasure which she did see was held of others Will men euerie day venture their liues for sauing or recouering a little land or goods and would not the Church of God the onely true owner of the Scripture for manie ages once open her mouth to chalenge so heauenlie a treasure especially the Scripture being as Protestants teach the onely Martyr in disput oxon p. 143. Pareus Coll. Theol. 3. disp 2. externall infallible meane to attayne faith and as necessarie to the saluation of the Church as meate is to the life of man what care had the Church offo great a treasure left vnto here by Christ what account made she of faith and saluation if for manie ages she would not so much as chalenge the onely externall infallible and necessarie means to obtayne them Would the primitiue Church suffer so manie torments and cruell death as we read in the Ecclesiastical Historie rather then loose the holie Scriptures which the Heathens would haue taken from her and would she afterward suffer Papists to take it from her without muttering one word or laying clame to it for manie ages together Moreouer how had she faith how obtained she saluation if for maine ages she lost the onely externall infallible and necessarie meanes to obtayne them The third proof is that the Catholiks possession of the Scripture is farre more ancient then the Protestāts possession Third title ancientest possession thereof For euident it is that that Christian Church which is the first and ancientest possessor of the holie Scripture is the onely true owner of the same because the Apostles and Euangelists left their writings first and Qui prior est tempore potior est iure Reg. iuris onely to the true Church and gaue her the testament and last will of Christ her sponse so that the true Christrian Church had the Scripture before anie false Christian Church had it and likewise certaine it is that she neuer lost it since it was deliuered vnto her but as she is the pillar of truth so she hath faithfully kept this heauenly truth deliuered vnto her in writing and consequently is ancienter possessor of the Scripture then anie false Christian Church can be And this reason the ancient Christians vsed against Heretiks as appeareth by these words of Tertullian lib. de Praescript c. 37. It is my possession I possesse it of ould I possesse it first I am the herie of the Apostles And lib. 4. cont Mart. c. 4. I say my Bible is true Marcion saieth His. I say Marcions Bible is corrupted Marcion saieth Mine is corrupted what shall end our controuersie but order of time giuing authoritie to that which is found to be ancienter and reiecting that which is later For in that falsitie is a corruption of trueth trueth must needs be before falsitie
Thus by their greater antiquitie of their possession of the Bible and also by the greater antiquitie of the Bible it self did the ancient Christians proue against Heretiks both that their Bibles were the true Bibles and also that they were the true owners of them But manifest it is that Catholiks are ancienter possessors of the holie Scripture then Protestants be in so much as we shall see Protestants confesse that they had the Scripture of Catholiks Therefore Catholiks are the true owners of the Scripture The fourth proof is taken from that there can be no 4. title no beginning of possession named place or time named where or when Catholiks first began to take possession of the holie Scripture besides the very time of Christ and his Apostles who alone could giue true and lawfull possession of the Scripture Whereas See Author of the Prot. religion l. 2. c. 13. we can name the place and time when Protestants first began to Vsurpe possession of the holie Scripture Which is long after the time of Christ and his Apostles And all reason bindeth vs to accounte them the true owners of a thing the beginning of whose possession can not be found but at the very time of the first giuers thereof rather then those whose possession began manie hundreds of years after The fift proof I will ground vpon that the Catholiks 5. title the integritie of Scripture haue conserued the holie Scripture incorrupt For theeues and wrong possessors vse to disfigure the thing they haue stolne as much as they can that it may not be knowne Besides the Scripture must needs be contrarie to the vsurpers and agreable to the true owners therefore necessitie forceth vsurpers to alter the Scripture as false heires are forced to alter the will or testament if they get it into their hands Wherevpon we see that scarce euer there were anie Heretiks who haue not saught to corrupt the Tertul. de prescript c. 17 38. Scripture albeit Catholiks cried out against their sacrilegious impietie How much more then would Papists haue corrupted the Scripture especially whiles for manie ages there were no visible Protestants to reproue them if they had not beene the true owners of the Scripture But Catholiks haue not in all these ages in which Protestants were inuisible corrupted anie parte of the Scripture as is euident by that Protestants confesse that Scripture which they had of Catholiks to be pure and incorrupt Nether do Protestants obiect to Catholiks anie corruption made by them in the Hebrew or Greek text and the vulgar Latin they will haue to be ancienter then Papistrie it self But contrariewise Catholiks haue euer since the beginning of Protestancie charged Protestāts with manie and greiuous corruptions of holie Scripture Wherefore thus I argue All reason teacheth vs to iudge them to be the true owners of a testament who are the freest from corrupting it But Catholiks are farre more free from corruptinge the testament of Christ then Protestants Therefore c. The sixt proof I will take from the Protestants graunt Sixt title graunt of Protestants that they had the Scripture from Catholiks Luther in 16. Ioan. to 4. Germ. witenb fol. 227. There is an argument which can very hardly be wrested from the Papists and which I my self can very hardly answere and refute especially sith we are forced to giue and graunt them so manie thinges which are true to wit that in Poperie is the word the Apostleshippe and that we receaued the holie Scripture baptisme the Sacraments and office of preaching from them otherwise what should we haue knowne of all these things And to 5. in 1. Gal. fol. 293. we had indeed the Scripture and the Sacraments of the Papists Schusselburg to 8. Catal. Haeres p. 439. VVe denie not that Luther saieth that in Poperie is all Christian good and from thence came to vs. D. Daue of Recusancie p. 13. VVe hould the Creed of the Apostles of Athanasius of Nice of Ephesus of Constantinople which the Papists also do hould and the same Bible which we receaued from them Whitaker Cont. 2. q. 5. c. 14. Papists haue the Scripture Baptisme Catechisme the articles of faith the ten commandements the lords praier and these things come from thē to vs. Iames Andreas li. cont Has p. 316. VVe denie not that we receaued the Scriptures from you The like hath Spalatensis lib. cont Suar. c. 1. n. 34. and others A question proposed to Protestants Wherefore I aske the Protestāts how they had the Scripture of vs Did we giue it them Did we sell it them Did we change it with Did we relinquish it as a forlorne thing No one of all these can they proue or affirme with anie apparence How then get they the Scripture from vs but as theeues get the true mens goods and as Turkes and Iews get the same Scripture from vs If anie say as Andrews and Schusselb do intimate that Protestants had the Scripture of Catholiks as Christians had the ould testament of the Iewes I answere that Christians had not the ould testamēt of the Iewes if by Iewes they meane such as remained Iewes For Christians had the ould testament of the Apostles and they of Christ who was lord of the ould and new testament as they had from him the Sacraments and all other goods of the Church Besides euerie Heretik may pretend this as well as Protestants Wherefore thus I argue They whome their aduersaries confesse to haue had the Scripture before them selues and can tell no lawfull means by which they had the Scripture from them are according to all reason to be held the true owners of the Scripture rather then their aduersaries But such are Catholiks in respect of Protestants Therefore c. The seuenth proof I will take from the open and manifould Seuenth title other confessions of Protestant confessions of Protestants For first they confesse that Catholiks are the true Church of Christ as I haue shewed at longe in my foresaied booke of the Author of the Protestant religion lib. 1. c. 2. to which I add these few Spalatensis lib. 5. de repub c. 6. n. 236. The Rom. Church is not gone so farre from the foundation as that she is to be put wholy out of the membres of the Churches of Christ lib. cont Suarem c. 1. n. 20. I think as I haue often saied that the Rom. Church with those that follow here are the true Church of Christ D. Featlie in his Refutation of Fisher p. 82. The Rom. Church we acknowledge to be a member though a sicke and weake one of the Catholik visible Church The like hath D. Hall in his booke of ould religion and his twoe defenders Chalmeley and Batterfeild whereof the latter in his preface saieth he will demonstrate that the Rom. Church is a true Church Now certaine it is that the true Church is the true ower of the Scripture Secondly they confesse that Catholik Pastors are true
power did open the shut dores The dores were not shut in the very instant of his passing See more art 23. Scripture Hauing a great high preist that hath penetrated Christ penetrated the heauen Not penetrated them Christ praieth for vs. He praieth not for vs. the heauenes Iesus the Sonne of God Protestants Christ ascended without penetration of quantities VVe admit no penetration See art 14. Scripture I will aske the Father VVho also maketh intercession for vs. Protestants VVe may not imagin that Christ as a Suppliant praieth for vs. His death and resurrection are in steed of an eternall intercession See more art 25. CHAPTER IV. OF ANGELS AND SAINTES SCripture And the Angell of our Lord answered and saied O Angels pray for vs. Lord of Hostes how long will thou not haue mercie on Hierusalem Protestants The Scripture teacheth not that Angels pray They pray not We denie that the holie Angels do pray in particular for our necessities See art 4. Scripture And he preuailed against the Angel and was Angels to be praied vnto Not to be praied vnto strenghtned and he wept and besought him Protestants The inuocation of Saints and Angels is impious See art 8. Scripture Our lord opened the eyes of Balaam and he saw the Angels to be bowed vnto Angel standing in the way with a drawne sword and he adored him flat to the ground Protestants We must beware that we nether adore nor worship Not to be bowed vnto Angels He could not fall downe to the Angel without diminishing Gods honour See art 11. Scripture Nether take thou away thy mercie from vs for God to be praied by the names of Saintes Not so to be praied Abraham thy beloued and Isaac thy seruant and Israel the holie one Protestants In the Prophets there is not found anie such inuocation Heare me o God for Abraham God is not to be besought by the names of Saintes See more art 9. Scripture For your selues know how you ought to imitate vs. Saintes to be imitated Not to be imitated God protecteth vs for the Saintes sake Not for their sakes Some Saintes bad power to worke miracles None had such power Santes receaue men into eternall tabernacles They do not receaue Be ye followers of me Protestants These trifles ought not to be sung to the people that they should imitate the Saintes God requireth that we follow his scripture only and not the examples of Saintes See art 12. Scripture I will protect this cittie and saue it for my self and for Dauid my seruant Protestants It is not to be borne that they say through Gods liberalitie and Christs grace the merits of Saints do profit vs to protection See art 10. Scripture And he gaue them power to cure infirmities and to cast out Diuels Protestants God neuer gaue anie man power of working miracles ether mediatly or immediatly See art 16. Scripture Make vnto you freinds of the mammon of iniquitie that when you faile they may receaue you into the eternall tabernacles Protestants VVe must not vnderstand that men shall receaue vs into eternall tabernacles See art 13. Scripture They shal be priests of God and Christ and shall Saints reigne with him reigne with him Protestants The Saints do not reigne with Christ. See art They reigne not with him 16. Scripture And he that shall ouercome and keepe my workes Saintes rule nations vnto the end I will giue him power ouer the nations and he shall rule them with a rodde of yron Protestants It is an errour that Angels or the soules of the They rule them not blessed men are appointed of God to rule and gouerne vs. See art 16. cit CHAPTER V. OF THE SCRIPTVRE OR WORD OF GOD. SCripture Paule according to the wisdome giuen him hath Some things in Scripture are hard written as also in all Epistles speaking in them of these things in which are certaine hard to be vnderstood Protestants Peter saieth not that Paules Epistles are obscure No thing hard no nor that there are some obscure things in Paules Epistles No parte of the Scripture is obscure How can the Scripture be called obscure in anie parte See more art 1. Scripture Iesus began to preach and say Doe pennance for The Ghospel preacheth pennance It preacheth it not the kingdom of heaune is at hand Protestants The Ghospell properly is not a preaching of pennance The Ghospell preacheth not to vs that this or that is to be done or exacteth any thing of vs. See more art 4. Scripture If thou will enter into life keepe the commandments Promiseth life conditionally Protestants The Ghospell promiseth saluation euen to those Not conditionally that haue no good workes at all The Ghospel requireth not workes to saluation See more art 6. Ghospell not contrarie to the law Scripture Doe we then destroie the law by faith God forbid But we establish the law Protestants The Ghospell is truly opposite to the law The law It is contrarie to it aad the Ghospell of themselues wholy fight one with the other See more art 7. Scripture All things must needs be fulfilled which are written Moises law commandeth faith in Christ It commandeth it not Traditions to be kept Not to be kept in the law of Moises and the Prophets and the Psalmes of me Protestants Faith in Christ the law neuer knew The law of Moises commandeth not faith in Christ See more art 8. Scripture Hould the traditions which you haue learnt whether it be by word or by our epistle Protestants VVe care not for vnwritten traditions we acknowledge no word but that which is written See more art 9. CHAPTER VI. OF S. PETER AND THE APOSTLES SCripture Thou art Peter and vpon this rock will I build Church built vpon Peter my Church Protestants Peter is not rock because Christ did not build Not vpon Peter his Church vpon Peter See more art 2. Scripture And I say to thee Thou art Peter And to thee Keyos giuen to Peter I will giue the keyes of the kingdome of heauen Protestants Christ called faith the rock to which rock not to Not giuen to him Peter be gaue these keyâ—s See art 3. Scripture I haue praied for thee Peter that thy faith faile Peters faith failed not It failed not Protestants For a time surely Peters saith failed whiles he denied Christ It is a blasphemous speech that Peter denying Christ did not lese his faith See more art 4. Scripture And the wall of the cittie hauing twelue foundations The Apostles foundations and in them twelue names of the twelue Apostles of the lambe Protestants The Apostles were not the foundations See Not foundations more art 5. Scripture He that heareth you heareth me The Apostles simply to be heard Not simply to be heard Protestants The Apostles be not simply to be heard but to be examined according to the rule of Scripture S. Paules
our hart See more art 4. Scripture Thy will be done in earth as it is in heauen Protestants We do not pray that we may fulfill the law See more art 5. Scripture If thou wilt enter into life keepe the commandments Protestants Woe be to their Cathecumens if so hard a condition of keeping the law be imposed vpon them See more art 6. Scripture Do we then destroye the law by faith God forbid but we establish the law Protestants All the ceremoniall law or the Decalogue is abrogated It is abrogated from a Christian because he is dead to it And to be dead to the law is not to be bound with the law but free from it and not to know it See more art 7. CHAPTER XX. OF MANS LAVV. SCripture Who thinkest thou is a faithfull and wise seruant Superioritie amōgst Christians whome his lord hath appointed ouer his familie Protestants Among Christians there can be no superioritie Christ is my immediate Lord I know no other See more art 1. Scripture To the rest I say not our Lord If anie brother None amōgst them haue a wife an infidell and she consent to dwell with him let him not put her away Protestants They draw to themselues all the maiestie of God Man can command that which God doth not He cannot Conscience subiect to mās lawes Not subiect who chaleng authoritie to make lawes See more art 2. Scripture Be subiect of necessitie not only for wrathe but also for conscience sake Protestants The lawes of Princes bind not the conscience haue no power ouer the conscience See more art 3. CHAPTER XXI OF FREE WILL. SCripture It shal be in the arbitrement of her husband whether There is free will she shall do it or not do it Protestants Free vill is a title without the thing See more There is none art 1. Scripture Without thy counsell I would do nothing that thy Freedome to good good might not be as it were of necessitie but voluntarie Protestants Man after his fall hath no libertie to good There No freedome to good is no free will to good See more art 2. Scripture We are Gods coadiutours Gods coadiutors Protestants Papists make God the first and cheefest cause of all goodnes and vs coadiutours Which is craftily to withdraw Not his coadiutors themselues from God See more art 3. CHAPTER XXII OF MANS SOVLE SCripture Feare ye not them who kill the bodie and are not Mans soule immortall able to kill the soule Protestants I giue leaue to the Pope to make articles of faith Not immortall for his followers Such as are that breade and wine are transsubstantiated in the Sacrament That he is Emperour of the world and an earthlie God That the soule is immortall and all those infinit monsters in the Romish dunghill of decrees What Propositions I pray you shal euer be thought cōtradictions if these be not seing there can scarce be deuised more formall or more direct opposition then is betwixt the most of these But because perhaps the vulgar Protestante will say that he beleiueth not all or most of the Protestants propositions here set downe albeit this excuse will not suffice him as I haue shewed in the end of my Preface yet for his fuller satisfaction I haue gathered twelue principall articles which commonly all Protestants beleiue quite contrarie to the expresse word of God THE COMMON PROTESTANTS CREED CONSIsting of twelue Articles quite contrarie to the expresse word of God in the Scripture 1 PROTESTANTS beleiue that a man is Lib. 1. c. 16. art 2. iustified by only faith quite contrarie to the expresse word of God Ioannes 2. v. 4. Do you see that a man is iustified by workes and not by faith only 2 Protestants beleiue that we can not keep Goods commandments quite contrarie to his expresse word Ezechiel 36. v. 27. I will make Lib. 1. c. 18. art 1. that you walke in my commandments and keepe my iudgments and doe them 3 Protestants beleiue that the keeping of Gods commandments is not necessarie to come to life euerlasting quite contrarie to Gods expresse words Mathew 19. v. 17. Lib. 1. c. 18. art 6. If thou wilt enter into life keepe the commandments 4 Protestants beleiue that no men can forgiue sinnes quite contrarie to the expresse word of God Ihon 20. v. Lib. 1. c. 11. art 1. 22. Receaue ye the holie Ghost whose sinnes ye shall forgiue they are forgiuen them 5 Protestants beleiue that we are not bound to confesse our sinnes to men quite contrarie to the expresse word of Lib. 1. c. 11. art 2. God Ioannes 5. v. 16. Confesse your sinnes one to an other 6 Protestants beleiue that men when they die are not to be anoiled quite contrarie to the expresse word of God Lib. 1. c. 11. art 7. Iames 5. v. 14 Is anie man sicke among you Let him bring in the preists of the Church and let them pray ouer him auoiling him with oile in the name of our lord 7 Protestants beleiue that the blessed Sacrament is not the true bodie and blood of Christ quite contrarie to the Lib. 1. c. 10. art 1. expresse word of God Luke 22. v. 19. This is my bodie which is giuen for you and Mathew 26. v. 28. This is my blood which shal be shed for remisson of sinnes 8 Protestants beleiue that the Church of God is not infallible in faith quite contrarie to Gods expresse word 1. Lib. 1. c. 8. art 6. Timothie 3. v. 15. Which is the Church of the liuing God the pillar and ground of trueth 9 Protestants beleiue that we must not beleiue Traditions quite contrarie to the expresse word of God 2. Thessalon Lib. 1. c. 5. art 9. 2. v. 15. Hould the Traditions which you haue learned whether it be by word or by epistle 10 Protestants beleiue it is ill done to pray in the Church in an vnknowne language quite contrarie to the expresse Lib. 1. c. 14. art 12. word of God 1. Cor. 14. v. 17. where it is saied of such a one Thou indeed giuests thankes well 11 Protestants Beleiue that there is no sacrifice in the Church quite contrarie to the expresse word of God Malachie Lib. 1. c. 11. art 11. 1. v. 11. In euerie place there is sacrificing and there is offered to my name a cleane oblation 12 Protestants beleiue that there is no altar in the Church quite contrarie to the expresse word of God Hebrewes Lib. 1. c. 11. art 12. 13. v. 10. We haue an altar whereof they haue no power to eate who serue the tabernacle THE FIRST BOOKE OF THE CONFERENCE OF CATHOLIKE AND PROtestant doctrine with the expresse words of the holie Scripture FIRST CHAPTER OF GOD. Article 1. Whether God willeth iniquitie or sinne SCRIPTVRE EXPRESSELY DENIETH. PSALME 5. verse 5. Thou art God will not iniquitie not a God that wilt iniquitie Abacuc
and knowledge of tōgues and attētiue reading And p. 138. Vnderstanding is common to all that haue any iudgment but to knowledge there is need of the externall illustration of the holie Ghost by reason of the blindnesse of mans iudgment The same say all Protestants who teach as we haue seene in the former article that the Scripture is cleare THE CONFERENCE Scripture expressely saieth that prophecie that is vnderstanding of Scripture is not made by priuat interpretation that to know the misteries of the kingdome of heauē is giuen to some as a peculiar guift not common to all that Christs disciples had need to haue their vnderstanding opened by him for to vnderstand the Scriptures The same say Catholiks Protestants expressely say that the Scripture may be known by onely reading that to know what the Prophets or Apostles thought of euerie article of our religiō we need but a meane wit knowledge of tongues and attentiue reading That Scripture may be vnderstood without faith and without any peculiar light of the holie Ghost that to vnderstand the sense of the letter there is priuiledge of the Church that neuer so wicked men may know the trueth of the Scripture Which are so contrarie to Scripture as diuers Protestants confesse it See libro 2. cap. 30. ART III. WHETHER THE GHOSPEL be a law or containe any law SCRIPTVRE EXPRESSELY AFFIRMETH. Matth. 11. v. 30. My yoake is sweet and my burdē light c. 28. Christs Ghospell cōtaineth laws and precepts v. 19. Teach ye all nations baptizing them c. teaching them to obserue all things whatsoeuer I haue commanded you Ihon 15. v. 14. You are my freinds if you doe the things that I command you Galat. 6. v. 2. Beare ye one an others burdens and so ye shall fulfill the law of Christ The same is euident by other places which shal be cited in the two next articles and by the laws of baptisme and the Euchariste which are in the Ghospel Romans 2. v. 16. God shall iudge secrets of men according to my Ghospel Apocal. 14. v. 6. And I saw an other Angel flying through the middest of heauen hauing the eternall Ghospell to euangelize to them that sitte vpon the earth saying with a loud voice Feare our Lord c. CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 4. de Iustif c. 2. The Ghospel containeth laws properly so called PROTESTANTS EXPRESSELY DENIE Luther de votis to 2. fol. 271. They know not the Ghospell The Ghospell is no law whiles they make a law of it Postilla in Dom. 3. aduentus fol. 36. None of thy workes must follow the Ghospell for it is not a law which requireth workes but onely faith because in it nothing is done but that Gods grace is offered and promised Confessio Wittenberg c. de Euangelio Vnlesse ye take the name of the law generally for doctrine certainly the Ghospell of Christ is not properly a law The same saieth Pareus in Galat 6. lect 71. Perkins in Gal. 6. to 2. The Ghospell must no wayes be called a new law So also Beza cont Sanct. Apol. 1. p. 305. Mart. in Rom. 7. p. 375. in 8. Melancthon in Disput to 4. p. 490. The ould testament is a law the new testament is no law The same say others as appeareth by what hath beene rehearsed cap. 3. art 7. and shal be more in the twoe next articles THE CONFERENCE Scripture expressely saieth that the Ghospell of Christ is a yoake and burden that therein he commandeth some things that Christ hath a law that he commanded the receauing of baptisme and the Euchariste that men shal be iudged according to the Ghospell that the eternall Ghospell commandeth men to feare God The same say Catholiks Protestants expressely say that the Ghospell is no law no waies to be called a new law the new testament no law the Ghospell properly no law vnlesse by law you meane doctrin that it is no law that requireth workes ART IV. WHETHER THE GHOSPELL doth preach pennance and good workes SCRIPTVRE EXPRESSELY AFFIRMETH. Mathew 3. vers 2. Ihon Baptist thus began his preaching The Ghospell commandeth pennance of the Ghospell Doe pennance for the kingdome of heauen is at hand Matth. 4. v. 17. From that time Iesus began to preach and to say Doe pennance for the kingdome of heauen is at hand Luc. 5. v. 23. I came not to call the iust but sinners to pennance c. 24. v. 26. It behoued Christ to suffer and to rise from the dead the third day and pennance to be preached in his name and remission of sinnes vnto all nations Actes 2. vers 38. S. Peter thus preached the Ghospell Doe pennance and be euerie one of you baptized And S. Paul c. 17. v. 30. God now denounceth vnto men that all euerie where doe pennance CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 4. de Iustif c. 2. The Ghospell threatneth wrath and indignation to them who do not receaue our Sauiour nor do pennance PROTESTANTS EXPRESSELY DENIE The Diuines of Targa apud Hospin in Concordia discordi The Ghospell properly is no preaching of pennance fol. 66. If the Ghospell be simply and properly taken for preaching to wit of the grace of God in Iesus Christ then it is no preaching of pennance but oney a preaching of remission of sinnes The like teach others ib. fol. 104. And the Diuines of Onely cōmandeth to beleiue Berga ib. fol. 140. The Ghospell teacheth and commandeth onely to beleiue in Christ Luther Postilla in die Natiuit fol. 60. We read and heare nothing preached in the Ghospell but mere grace and mere bountie In die Ascensionis fol. 264. I often times saied that the Ghospell cannot abide that workes be preached how good or great soeuer they be And in Inst de Moise fol. 449. The The Ghospell telleth not what it to be done or omitted Ghospell preacheth not to vs that this or that is to be done or omitted or exacteth any things of vs. The Diuines of Saxonie apud Schusselb tom 7. Catal. Haeret. p. 803. condemne Maior because he would haue the Ghospell properly taken to be a preaching of pennance and remission of sinnes Kemnitius in locis tit de Iustif p. 222. If we say that the Proper doctrin of the Ghospell is not of newnesse of life proper doctrin of the Ghospell is not onely of faith in the free promisses for Christ but also of newnesse of life or good workes then streight it followeth that good workes also enter into iustication as a partiall cause And pag. 224. Who would haue the the Ghospell properly so termed to containe not onely the promise of grace but also the doctrin of good workesse such vnderstand not what they say For by this means the difference of the law and the Ghospell is confounded Liber Concordiae 1. c. 5. p. 594. We reiect as false and pernicious Doctrin that the Ghospell properly is a preaching of pennance The Ghospell requireth not workes and not onely
of faith in Christ of iustifying faith of faith of remission of sinnes The like hath Ambing apud Hospin in Concord discordi fol. 140. Beza de Praedest cont Caste l. vol. 1. p. 393. There is no mētion in the law of this benefit of free redemption by Christ For the declaratiō of this will belongeth to an other parte of Gods word which is called the Ghospell Apol. Cōf. Augustan c. de Iustific The Ghospell preacheth iustice of faith in Christ which the law doth not teach THE CONFERENCE Scripture expressely saieth that Moises wrote in the law of Christ that Moises wrote things concerning Christ That Moise commanded the people to heare Christ in all things The same say Catholiks Protestants expressely say that the law neuer knew faith in Christ that Moises cōmandeth not faith in Christ that the law knoweth nothing of faith in Christ that in the law there is no mention of free redemption in Christ that the law teacheth nothing of faith in Christ ART IX WHETHER ANY VNWRITTEN word or Traditions be to be kept SCRIPTVRE EXPRESSELY AFFIRMETH. 2. Thessal 2. v. 15. Therefore brethren stand and hould the traditions Traditions not written to be helde which you haue learned whether it be by word or by our epistle CATHOLIKS EXPRESSELY AFFIRME Coūcell of Trent Sess 4. The holie Coūcell doth with equall pious affection reuerently receaue and honour traditions belonging to faith or manners as ether deliuered by Christs mouth or the holie Ghost and by continuall succession conserued in the Catholik Church PROTESTANTS EXPRESSELY DENIE Whitaker Cont. 1. q. 3. cap. 10. We care not for vnwritten Not to be helde traditions And Contro 2. q. 5. c. 18. We acknowledge no other word then that which is written And what doctrine soeuer is not written we hould for bastard doctrine Perkins in Cathol ref Contr. 20. c. 2. We acknowledge the onely written word of God Luther Postil in ferias S. Stephani Nothing is to be affirmed Nothing but that which is expressed in Scripture which is not expressed in Scripture Iacobus Andreae l. cont Hosium p. 169. That faith is no faith but an vncertain opinion which is not grounded vpon an expresse testimonie of Scripture Wigand apud Scusselb to 7. Catal. Haeret. p. 681. Onely those doctrines whose very words or equiualent for sense are extant in the Scripture are to be tought and deliuered in the Church Caluin in Gratulat ad Praecentorem pag. 377. Nothing is to be beleiued which is not expressed in Scripture And cont versipellem pagin 353. There is no mention of vnwritten traditions Beza in Rom. 1. v. 17. Christians acknowledge no other object of this faith then the written word of God Etad Reprehens Castell p. 503. Whosoeuer beleiueth in doctrine of religion that which is not written I say he embraceth opinion for faith and an idol for God Vallada in Apol. cont Episc Luzon c. 13. In all the holie No speech of an vnwritten word Scripture there is no speech of an vnwritten word Daneus Controu 7. pag. 1350. The foundation of Christian faith is one onely to wit the word of God and that onely written Hospinian part 2. Histor Sacram. fol. 23. The Magistrates of Zurich commāded that hereafter nothing should be proposed or preached in their Church but the pure fined word of God contained in the bookes of the Prophets and Apostles THE CONFERENCE Scripture expressely teacheth that traditions as well they which are learned by word as they which are learned by writing are to be obserued Catholiks teach the same Protestants expressely teach that onely written doctrin is to be tought nothing to be beleiued but what is written onely the pure fined written word to be tought no obiect of faith but what is written nothing to be beleiued but what is expressed in Scripture and that in verie words or in equiualent sense that there is no mention of vnwritten traditions no speech of vnwritten word that they care not for vnwritten traditions A SVMME OF THIS CHAPTER OF THE WORD of God or Scripture What we haue rehearsed in this chapter doth clearly shew that Protestants do farre otherwise iudge of Scripture then the Scripture it selfe and Catholiks doe For the holie Scripture together with Catholiks teacheth that in it are some things hard to be vnderstood that it cannot be vnderstood without the light of the holie Ghost that the Ghospell is or containeth a law that it doth preach pennance and good workes reproueth sinne promiseth saluation vnder condition of good workes and is not contrarie vnto the law of God that the law of Moises commandeth faith in Christ and that vnwritten traditions are to be obserued And Protestants defend all the contrarie They shew also that Protestants steale from the Scripture Protestants steale from Scripture her excellencie wherewith she surpasseth the capacitie of mans wit and from the Ghospell that it containeth any law preacheth pennance or good workes reproueth sinne promiseth saluation vpon condition of well doing and agreement with Gods law whereby we see what a libertin Ghospell they bring in to wit such as containeth Libertin Ghospell of Protestants no law preacheth no pennance or good workes reproueth no sinne promiseth saluation without all condition of well doing and is quite contrarie to the law of God And that they steall from the law of Moises that it commandeth faith in Christ and finally they take away all the vnwritten word of God CHAPTER V. OF SAINT PETER AND THE APOSTLES ART I. WHETHER S. PETER WERE first of the Apostles SCRIPTVRE EXPRESSELY AFFIRMETH. MATHEW 10. v. 2. And the names of the twelue S. Peter first of the Apostles Apostles be these The first Simon who is called Peter CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 1. de Pontif. c. 18. Peter was put first by reason his dignitie PROTESTANTS EXPRESSELY DENIE Whitaker Contr. 3. q. 5. c. 3. Wheresoeuer mention is made Not first of Peter if we looke well into the place we shall find that nothing is giuen to him which agreeth not to the other Apostles And Controu 4. quaest 2. c. Paul maketh himselfe equall to Peter in all points Tindal in Fox his Acts p. 1139. S. Paul is greater then Peter by the testimonie of Christ Articuli Smalcaldici pag. 345. We giue no prerogatiue to Peter Luther in Gal. 2. to 5. This place clearely sheweth that all the Apostles had equall vocation and commission There was altogether equalitie amongst them no Apostle was greater then an other Illyricus in Praefat. lib. de Sectis It appeareth that Christ gaue no primacie at all in his Church to any man Caluinus in Matth. 20. v. 25. Christ shewed that in his kingdome No primacie or firstnesse there was no primacie for which they contended Beza in Matth. 10. v. 2. What if this word First were added of some who would establish Peters primacie Festus Homius disput 12. All the Apostles were equall in dignitie authoritie
title and power Againe Peter had no primacie amongst the Apostles CONFERENCE OF THE FORESAIED WORDS Scripture expressely saieth that S. Peter was the first of the Apostles Catholiks say the same Protestants expressely say that S. Peter had no primacie at all and suspect that the word First is added to the Scripture they say also that Saint Peter had nothing which was not common to the other Apostles that all the Apostles were equall in dignitie authotitie title and power that there was altogether equalitie amongst thē and none greater then an other that S. Paul was equall to S. Peter in all points nay greater then he by the testimonie of Christ ART II. WHETHER THE CHVRCH was built vpon S. Peter himselfe PROTESTANTS EXPRESSELY AFFIRME Math. 16. v. 18. And I say to thee That thou art Peter and vpon The Church built vpon S. Peter this rock will I build my Church And I will giue thee the keyes of the kingdome of heauen CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Promptuar Cath. in Festo Petri Pauli S. Chrisostome doth diligently teach that twoe things were here giuen to Peter The one the guift of the Father to wit the reuelalation of the word incarnate The other the proper guift of the Sonne to be the rock of the Church PROTESTANTS EXPRESSELY DENIE Whitaker Controu 4. q. 2 c. 2. Peter is not the rock because Not vpon S. Peter Christ doth not build his Church vpon Peter Luther in Matth. 16. to 5. vpon this that is vpon me not vpō thee Item He cannot be vnderstood to build vpon Peter Zuinglius l. de vera falsa relig cap. de Clauibus I will build my Church vpon this rock not vpon thee for thou art not the rock Againe Onely Christ not Peter is the rock vpon the which the Church standeth Bucer in Matth. 16. Faith in Christ is that rock vpon which the Church is saied to be built not that man Peter Caluin in Math. 16. v. 19. He faigneth that Peter is called the foūdation of the Church But who seeth not that he giueth that to the person of a man vhich was spoaken of Peters faith Beza in Matth. 16. v. 18. But Mathew or whosoeuer was his interpretour seemeth by this difference of words to distinguish Peter from that rock on which the building relieth Zanchius l. de Eccles c. 9. The opposition of the Fathers is not admitted in this place vpon this rock that is vpon Peter Vorstius in Antibell p. 64. Our men vse to answere that by the name of Rock not the person but the faith or confession of Peter or Christ himselfe is to be vnderstood More of their like sayings may be seene in my Latin booke c. 5. art 2. THE CONFERENCE Scripture expressely teacheth that Christ speaking to Peter himselfe hath in the words which immediatly goe before that clause vpon this rock c as also in the which immediatly follow it and designing S. Peters person both by his Father and by his proper name Peter which he had giuen to him Which both in the Syriack tongue in which Christ spoake and in the Hebrew tongue in which Saint Mathew wrote his Ghospell is wholy one and the selfe same word that Rock is and also in the Greek language is equiualent or synonimall with it as Protestants confesse and finally designing him by that pronoune This saied vpon this Rock which is as much as is he had saied vpon this Peter I will build my Church The same say Catholiks Protestants expressely say that S. Peter is not the Rock of the Church not the foundation not he vpon whome the Church is built Which is so manifest a contradiction of Scripture as manie Protestants confesse it See libr. 2. cap. 30. ART III. WHETHER THE KEYES OF the kingdome of heauen were giuen to S. Peter himselfe SCRIPTVRE EXPRESSELY AFFIRMETH. Mathew 16. vers 18. 19. And I say to thee That thou The keyes giuen to S. Peter art Peter And I will giue to thee the keyes of the kingdome of heauen CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Prompt Cathol in Festo Petri Pauli The power of the keyes was promised by Christ to Peter alone and therefore it was truely giuen PROTESTANTS EXPRESSELY DENIE Whitaker Controu 9. quaest 5. c. 3. Surely the keyes of the Not to any one men Church were not giuen to any one singular man but to the Church it selfe Bucher in Matth. 16. This power of the keyes is in the whole Church but the authoritie of administring it is in the Preists and Bishops as in ould time in Rome the power was in the people the authoritie in the Senate Articuli Smalcaldici We must needs confesse that the keyes belong not to the person of any one man hut to the Church Daneus Contr. 3. c. 10. p. 244. Christ called faith the rock Not to Saint Peter to which rock not to Peter he gaue these keyes and the strength against the power and gates of Hell THE CONFERENCE Scripture expressely teacheth that Christ promised and consequently gaue the keyes of Heauen vnto S. Peter The same say Catholiks Protestants expressely teach that the power of the keyes is not in the priests and Bishops that they were not giuen to Peter nor to any one singular man Which contradiction of the Scripture is so plaine as some Protestants acknowledge it See l. 2. c. 30 ART IV. WHETHER S. PETERS faith failed SCRIPTVRE EXPRESSELY AFFIRMETH. Luc. 22. v. 31. And our Lord saied Simon Simon behould Saint Peters faith failed not Sathan hath required to haue you for to sift as wheat But I haue praied for thee that thy faith faile not CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Lucae 22. v. 32. Christ doth in those words manifestly teach that S. Peters faith should not faile PROTESTANTS EXPRESSELY DENIE Whitaker Cont. 4. q. 2. c. 2. Whē Bellarmin had saied Peter lost charitie but not faith when he denied Christ answereth It seemeth that a greater wound was giuen to his faith then to his Saints Peters faith failed charitie Againe That was surely a short apostasie Hutterus in Analysi Cōfess Augustan art 12. It is a blasphemous speech of Beza when he writeth That Peter denying Christ did not loose his faith Reineccius to 1. Armat c. 22. Peter retained not faith And to 3. c. 4. For a time Peters faith surely failed whiles he denyed Christ Daneus Contr. 3. c. 10. Bellarmin dreameth when he saieth that Peters faith could not faile For by the deniall which afterward he made it appeareth to be false which he impudently affirmeth of the indefectibilitie of Peters faith The same he hath ibid. lib. 4. cap. 3. Lambertus and Schusselb l. 1. Theol. Caluin art 14. saieth that Peter when he fell had not that true faith wherewith we trust in God alone and the infidelitie preuailed against Peter Iunius Contro 3. l. 1. c. 10. Certainly Peter erred from faith THE CONFERENCE Scripture expressely
teacheth that Christ praied that S. Peters faith should not faile which vndoubtedly he obtained The same say Catholiks Protestants expressely teach that S. Peter lost his faith erred from faith did not retaine faith did apostotate that his faith failed that infidelitie preuailed against him Which is so open a contradiction of Scripture as diuers Protestants confesse it See l. 2. c. 30. ART V. WHETHER THE APOSTLES were foundations of the Church SCRIPTVRE EXPRESSELY AFFIRMETH. Apocalip 21. v. 14. And the wall of the cittie hauing twelue The Apostles foundations of the Church foundations and in them twelue names of the twelue Apostles of the lambe Ephes 2. v. 20. You are citizens of the Saintes and the domesticals of God built vpon the foundation of the Apostles and Prophets Iesus Christ himselfe being the highest corner stone CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 1. de Pontif. c. 11. All the Apostles were foundations of the Church PROTESTANTS EXPRESSELY DENIE Whitaker Controu 4. q. 1. c. 2. It is contrarie to the analogie Not foundations of the Church of faith that any man should be a foundation of the Church Moulin in his Bucler p. 380. The Apostles were not the foundations Peter Martyr in locis clas 4. cap. 3. § 4. If we read in the Fathers as we do in the Apocalips that there are twelue foundations here foundation is not put for the route of the building but for great stones which are next to the foundation Beza in Ephes 2. vers 20. The Apostles and Prophets were builders of this temple that is of the Church of God as also now faithfull Ministers are but not the foundation it selfe Herbrandus in Compend Theol. loco de Eccles The Apostles are not the foundation of the Church but by their doctrine of Christ they laied the foundation THE CONFERENCE Scripture expressely saieth that there are twelue foundations of the Church and in them written the names of the twelue Apostles that we are built vpon the foundatiō of the Apostles Christ being the cheefe corner stone where there is manifest distinction made betwene the foundation on which we are built and Christ Catholiks say the same Protestants expressely say that the Apostles were not foundations that they were not foundations of the Church but builders not foundations but great stones next to the foundation that no man can be a foundation of the Church Which are so contrarie to the Scripture as some Protestants confesse it See l. 2. c. 30. ART VI. WHETHER THE APOSTLES were simply to be heard or beleiued without examination of their doctrine SCRIPTVRE EXPRESSELY AFFIRMETH. Luc. 10. v. 16. He that heareth you heareth me The Apostles were simply to be heard 1. Thessalon 1. v. 12. We giue thankes to God without intermission because that when you had receaued of vs the word of God you receaued it not as the word of men but as it is indeed the word of God The same also is proued by the testimonies cited in the next article CATHOLIKS EXPRESSELY AFFIRME D. Stapleton Defens cont Whitak l. 3. sect 5. It is absurd to iudge of the Apostles doctrine Antidot Act. 17. v. 11. Christ hath ioyned his trueth and the Apostles preaching so narrowly as he saied who heareth you heareth me Why then not also who examineth your doctrine examineth my trueth PROTESTANTS EXPRESSELY DENIE Whitaker Controu 2. quaest 5. cap. 11. If the Apostles be not simply to be heard but to be examined according to the rule Not simply to be heard of Scripture and to be receaued so farre forth as they agree with it and to be reiected as they differre much lesse c. And l. 2. cont Dureum sect 2. When Paul preached to the Berheans they examined the Scriptures for to know fully whether those things which Paul tought agreed with Scriptures And this their example is allowed with the highest testimonie of the holie Ghost and proposed to all Christians to be imitated Caluin in Actor 17. vers 11. The Thessalonians did not take vpon to examin whether Gods trueth were to be receaued or no onely they examined Pauls doctrine to the line of Scripture For the Scripture is the true touchstone by which all doctrins are to be examined And seing the Spirit of God praiseth the Thessalonians it prescribeth in their example a rule for vs. It was lawfull for the disciples to examine Paules doctrine And 4. Institut c. 8. § 4. The Apostles in their verie name do shew how farre their commission stretcheth Forsooth if they be Apostles let them not prate what they list but faithfullie deliuer his commandments who sent them Luther Praefat. Assert Artic. to 2. If S. Pauls Ghospell or the new testament must haue beene tried by the ould Scripture whether it were so or no what did we who would haue the Fathers sayings examined by the Scripture Daneus Contr. 4. p. 611. It is most false that he writeth that the doctrine and sentence of the Apostles was not examined of the disciples and auditours Yea Christ himselfe commandeth his owne doctrine to be so examined Io. 5. 39. THE CONFERENCE Scripture expressely saieth that who heareth the Apostles heareth Christ that their word is not the word of men but the word of God and as such receaued of such as are faithfull The same say Catholiks Protestants expressely say that the Apostles are not to be heard simply but first to be examined that all Christians ought to imitate the Betheās in examining S. Pauls doctrine that the Apostles must not prate what they list that the Ghospell must be tryed by the ould testament ART VII WHETHER THE APOSTLES were sufficient witnesses of the trueth SCRIPTVRE EXPRESSELY AFFIRMETH. Ihon 15. v. 27. The Spirit of trueth shall giue testimone of me The Apostles were sufficiēt witnesses and you also shall giue testimonie because you are with me from the beginning c. 21. v. 24. This is that disciple which giueth testimonie of these things and hath written these things and we know that his testimonie is true c. 1. v. 7. This man came for testimonie to giue testimonie of the light that all might beleiue through him Actes 1. v. 8. You shall receaue the vertue of the Holie Ghost comming vpon you and you shal be witnesses vnto me in Hierusalem and in all Iewrie and Samaria and euen vnto the vtmost of the earth c. 5. v. 32. And we are witnesses of these words and the Holie Ghost whome God hath giuen to all that obey him c. 10. v. 42. Him God raised vp the third day and gaue him to be made manifest not to all the people but to witnesse preordinated of God to vs who did eate and drinke with him after he rose againe from the dead 3. Ihon. v. 12. And we giue testimonie and thou knowest that our testimonie is true Exode 14. v. 31. And they beleiued our Lord and Moises his seruant CATHOLIKS EXPRESSELY AFFIRME D. Stapleton Defens Contr. Whitaker l. 1.
AFFIRME D. Stapleton Cont. 1. q. 2. art 1. The Catholik doctrine is that there is but one Church which we professe in our Creed and that she consisteth of the elect and reprobate PROTESTANTS EXPRESSELY DENIE Whitaker Cont. 2. q. 1. c. 7. We say that the Church consisteth Reprobates not of the Church indeed not of reprobates but of onely predestinate Agayne A reprobate may seeme to be of the Church but he cannot be indeed of the Church And q. 5. c. 3. That is a false Church which consisteth of reprobates Rainalds in Apol. Thes p. 170. I determine that the elect alone are contained in the Church of the Creed M. Perkins de praedest tom 1. col 154. A reprobate is but in Onely in shew members of the Church shew onely a member of Christ Abbats in Diatribam Thomsoni c. 8. Reprobates are not reputed in the Church Caluin in 1. Ioan. 2. v. 19. Ihon plainly pronounceth that they Neuer members of the Church who falle away were neuer members of the Church Beza in Confes cap. 5. sect 8. As for the rest Beside the elect they are not be numbred among the members of the Church albeit they were Apostles Daneus Cont. 4. p. 689. The true Church of God containeth onely his elect Pareus Colloq Theol. 1. disput 12. The reprobate are not truely and indeed of the Church nor belonge vnto it before God Not truely of the Church Sadeel in Refutat Posnan c. 4. Reprobates pertaine not to the true Church And Musculus in the former article will not so much as the name of the Church to be bestowed vpon the reprobates THE CONFERENCE Scripture expressely teacheth that those who are to be be cast out and to be burnt with vnquenchable fire that is reprobates are in the kingdome of heauen and in the flore of God that is in his Church Catholiks say the same Protestants expressely teach that reprobates are not in the Church not in the true Church not in the Church of the Creed not indeed not before Good that the Church the true Church containeth onely the elect that the re-reprobates onely in shew and apparence can be of the Church that they deserue not the name of the Church that she is a false Church which consisteth of the reprobates ART IV. WHETHER THE CHVRCH continueth euer SCRIPTVRE EXPRESSELY AFFIRMETH. Mathew 16. vers 18. Thou art Peter and vpon this rock Church inuincible will I build my Church and the gates of hell shall not preuaile against it Luke 1. v. 33. And he shall reigne in the house of Iacob for Shall haue no end euer and of his kingdome there shal be no end CATHOLIKS EXPRESSELY AFFIRME D. Stapleton Cont. 1. q. 3. art 2. The Church of Christ continueth to the end of the world PROTESTANTS EXPRESSELY DENIE Apologie of the Church of England Longe agoe hath The whole Church cleane fallen downe the Bishop of Rome willed to haue the whole Church depend vpoÌ„ himselfe alone wherefore it is no meruaile though it be cleane fallen downe longe agoe Agayne When we likewise saw that all thinges were quite troden vnderfoote by these men and that nothing remained in the temple of God but pittifull spoiles and decaies we reckoned c. Cartwright in Whitgifts Defense p. 217. When Antichrist Rooted out from the ground had rooted out the Church euen from the ground c. Luther in c. 49. Genes tom 6 The Pope hath extinguished the Church Caluin cont Sadolet p. 132. The matter came to that passe that it was cleare and manifest both to the learned and vnlearned Christ kingdome flat downe that the true order of the Church theÌ„ perished Christs kingdome was cast flat downe when this principalitie of the Pope was erected Beza in Conf. c. 5. sect 29. But for that horrible tyranie of the Popedome which ouerthrew the whole Church and whicb almost alone doth stay her renewing we c. Daneus in l. Augustini de Haeres c. 95. About the yeare of our lord 574. arose this destruction plague and tyranie of the Rooted out from the foundation whole Church which after rooted out the kingdome of Christ from the foundation Chassanio l. 2. de Ecclesia p. 151. It is false That the Church shall neuer be broken of More of ther like sayings may be seene in my 2. booke of the Author of the Protestant religion c. 1. Where also c. 2. I haue refuted their euasions THE CONFERENCE Scripture expressely saieth that the gates of hell shall not preâ—aile against the Church that there shal be no end of the kingdome of Christ The same say Catholiks Protestants expressely say that the whole Church was cleane fallen downe long agoe that nothing remained in the temple of God but pittifull spoiles decaies that the Church was rooted out from the ground the Church extinct the whole Church ouerthrowne the whole Church destroied that the kingdome of Christ was cast flat downe and rooted out from the foundation which are so contrarie to the Scripture as sometimes Protestants confesse no lesse See lib. 2. cap. 30. ART V. WHETHER THE CHVRCH BE alwaies visible SCRIPTVRE EXPRESSELY AFFIRMETH. Matth. 5. vers 15. Christ thus speaketh to his disciples or Church cannot be hiddeÌ„ Church You are the light of the world A cittie cannot be hidde situated vpon a mountaine And c. 18. v. 17. And if he will not heare them tell the Church And if he will not heare the Church let him be to thee as the Heathen and the Publican Isaie 62. v. 6. Vpon thy walles Hierusalem I haue appointed Wacth meÌ„ for euer in the Church wachmen all the day and all the night for euer they shall not hould their peace CATHOLIKS EXPRESSELY AFFIRME D. Stapleton Cont. 1. q. 3. art 1. The Church which we are to beleiue must necessarily alwaies be visible There must alwaies be a visible Church PROTESTANTS EXPRESSELY DENIE Whitaker Cont. 2. q. 2. c. 1. Their Papists opinion is that Militant Church inuisible the militant Church is alwaies visible But we teach that the whole Church that is the Catholik is inuisible not onely the triumphant parte but also the militant Et q. 4. c. 1. We confesse that there is alwaies on earth some number of them who piously worshippe Christ and hould the true faith and religion but we say that this member is not alwaies visible Their Papists opinion is that there is perpetually some visible Church on earth Caluin in Praefat. Instit Papists will haue the forme of the Church not apparent Church to be alwaies apparent and visible we on the contrarie affirme that the Church may consist of no apparent forme Et in Catechismo c. de fide She is not alwaies seene with eyes discerned by markes Daneus Cont. 4. l. 3. c. 12. Oftentimes God will haue some visible Oftentimes no visible Church Church on earth oftentimes none And l. 4. c. 8. The
true Church may some time faile to be visible Scarpe de Iustif Cont. 5. The members of the visible Church The whole visible Church may faile In the vttermost extent may faile yea the whole visible Church as such Vorstius in Antibellarm p. 136. Whence it followeth that the visible Church of Christ not onely in a great parte but euen whole taken in the vttermost extent may for sometime faile from the true faith and be wholy obscured Againe The externall Church of Christ may be obscured and faile More of their like sayings may be seene in my foresaied booke c. 4. THE CONFERENCE Scripture plainly teacheth that the Church of Christ cannot be hidden and biddeth vs to tell and heare her The same say Catholiks Protestants plainly teach that there is not alwaies a visible number of those who piously worshippe Christ that the Church may haue no apparent for me is not alwaies seene with eyes sometimes faileth to be visible that the whole visible Church as such may faile that the whole visible Church taken in her vttermost extent may faile from the faith that God oftentimes will haue no visible Church on earth Which are so opposite to Scripture as Protestants sometimes confesse it See l. 2. c. 30. ART VI. WHETHER THE CHVRCH be infallible in faith SCRIPTVRE EXPRESSELY AFFIRMETH. Isaie 59. vers vltim This is my couenant with them saieth Gods spirit euer in the mouth of the Church our Lord My spirit that is in thee and my words that I haue put in thy mouth shall not departe out of thy mouth and out of the mouth of thy seede and out of the mouth of thy seeds seede saieth our Lord from this present for euer Mathew 16. vers 18. And the gates of hell shall not preuaile Gates of hell preuaile not against her against it Ioan. 16. v. 13. But when the Spirit of trueth cometh he shall teach you all trueth 1. Tim. 3. ver 15. Which is the Church of the liuing God the The pillar of trueth pillar and ground of trueth CATHOLIKS EXPRESSELY AFFIRME D. Stapleton Controu 4. qu. 2. art vnico The Church in her determinations of faith is euer must certaine and infallible PROTESTANTS EXPRESSELY DENIE Whitaker Cont. 2. q. 4. cap. 3. God hath not promised to his The vniuersall Church may erre In necessarie matters The whole Church Church that she should not erre The vniuersall Church may erre The whole Church may erre It is euident that the true Church may for a time erre euen in necessarie matters Yea after Christs ascension and that descent of the Holie Ghost vpon the Apostles it is manifest that the whole Church did erre about the vocation of the Gentils and not onely the common sorte of Christians but euen the very Apostles and Doctors And quaest 5. cap. 17. The Church may for a time erre in some fundamentall points Beza de notis Eccles vol. 3. If some particular Church may erre euen in some principall head of Christian religion and yet leaue not therefore to be a true Church why may we not say the same of all particular Churches taken not onely seuerally but all together for this is the Catholik Church And the margēt The Catholik Church and in fundamentall points The whole Churrh saieth Some errors may creepe into the Church euen in some fundamentall head of saith Daneus Controu 4. l. 3. c. 17. The whole Church all Pastors generally may erre The whole Church may be deceaued slippe and erre Author Resp ad Theses Vademont p. 503. The Catholik And grieuously Church may erre and that sometimes most grieuously The like they teach commonly THE CONFERENCE Scripture expressely teacheth that Gods spirit and his word shall neuer departe from the mouth of the Church that the gates of hell shall not preuaile against her that the Holie Ghost teacheth her all trueth that she is the pillar and ground of trueth Catholiks say the same Protestants expressely teach that the Church the true Church the vniuersall Church the whole Church may erre most grieuously and in some fundamentall and necessarie matters that the whole Apostolik Church euen after the descent of the Holie Ghost did erre Which is so repugnant to holie Scripture as sometimes Protestants confesse it See lib. 2. c. 30. ART VII WHETHER THE CHVRCH be to be heard simply in all things SCRIPTVRE EXPRESSELY AFFIRMETH. Matth. 18. v. 17. If he will not heare the Church let him be Church simply to be heard to the as the Heathen and the Publican Luc. 10. v. 16. Who heareth you heareth me and who despiseth you despiseth me CATHOLIKS EXPRESSELY AFFIRME D. Stapleton Cont. 4. q. 2. art 3. We must simply and absolutely obey the voice of the Church in doctrine of faith PROTESTANTS EXPRESSELY DENIE Whitaker Cont. 1. q. 3. c. 3. We must not simply receaue whatsoeuer Not simply to be heard the Church teacheth but whatsoeuer she is commanded of God to teach and proueth by Gods authoritie And q. 5. c. 5. The Church is to be heard not simply in all her sayinges decrees sentences and commandments The same he hath Cont. 2. q. 4. c. 2. and l. 1. de Scriptura c. 11. Bucanus in Inst Theol. loco 43. Must we simply heare the voice of the Church and receaue whatsoeuer she teacheth No. Reineccius to 4. Armat c. 3. We must beleiue the Church in Not simply to be beleiued all things not taken simply and absolutely but relatiuely and with condition as farre as according to Scripture and out of that she proposeth diuine trueth THE CONFERENCE Scripture simply and absolutely biddeth vs to heare the Church and saieth that who heareth her heareth Christ The same say Catholiks Protestants denie that she is simply to be heard or obeyed ART VIII WHETHER TRVETH IN respect of vs do relie vpon the Church SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Timoth. 3. ver 15. Which is the Church of the liuing God Church the pillar of trueth the pillar and ground of trueth CATHOLIKS EXPRESSELY AFFIRME D. Stapleton Controu 4. quaest 2. artic vnico The Church according to the ordinarie course is for faithfull men the pillar of all reuealed trueth and for faith it selfe the ground For the faitfull relie vpon the teaching of the Church as an vnmouable pillar PROTESTANTS EXPRESSELY DENIE Whitaker Contru 2. q. 4. c. 2. The trueth of faith doth not Not pillar in regard of vs. relie vpon the Church as a foundation no not in regard of vs. Trueth doth not relie vpon the authoritie of the Church Againe If the trueth of faith did relie vpon the authoritie of the Church in respect of vs who then c. Bucer in Disp Cantabrig It is manifest enough that no Sustaineth not trueth Church is to be termed the pillar and ground of trueth as if she did sustaine and conserue trueth Melancthon in locis c. de Signis Eccles to 3. Faith doth not relie wpon the
authoritie of the Church THE CONFERENCE Scripture expressely saieth that the Church is the pillar and ground of trueth The same say Catholiks Protestants expressely say that the Church doth not sustaine or conserue the trueth that faith relieth not vpon her authoritie that trueth doth not relie vpon her authoritie as a foundation no not in regard or respect of vs. THE SVMME OF THIS CHAPTER OF the Church What hath beene repeated in this Chapter doth make manifest that Protestants describe vnto vs a Church quite different from that which the holie Scripture and Catholikes propose For the Scripture and Catholiks teach that the Church is but one Protestants say there are twoe Churches They say she containeth both badde and reprobates that she endureth for euer is alwaies visible infallible in faith is simply in all things to be heard and is the pillar of faith touching vs All which points Protestants denie They also make manifest that Protestants steale from the Church a great parte of her to wit the badde and reprobate faithfull and manie of her chiefe properties namely vnitie perpetuitie continuall visibilitie infallibilitie and our dependencie vpon her in beleife And thus much of the Church Now of Temples or materiall Churches CHAPTER VIII OF TEMPLES OR MATERIALL CHVRCHES ART I. WHETHER THE CHVRCHES be also for priuat praier SCRIPTVRE EXPRESSELY AFFIRMETH. KINGS 3. cap. 8. ver 41. Moreouer also the stranger Place of praier for a straÌ„ger which is not of thy people Israel when he shall come from a farre countrie for thy name and shall pray in this place thou shalt heare in heauen in the firmament of thy habitation and shalt do all things for which the stranger shall inuocate thee 2. Paralipomen 6. vers 21. Whosoeuer shall pray in this For whomsoeuer place heare out of thy habitation that is from the heauens and be propitious Mathew 21. vers 13. It is written my house shal be called a house of praier Luc. 2. v 37. Who departed not from the temple by fastings For S. Anne and praiers seruing night and day c. 24. v. 53. And they were alwaies in the Temple praising and blessing God CATHOLIKS EXPRESSELY AFFIRME Cardin. Bellarm. lib. 3. de Santis cap. 4. The Churches of Christians are rightly instituted for to pray also priuate praiers PROTESTANTS EXPRESSELY DENIE Tindal in Fox Actes 1610. pag. 1138. Churches are for preaching For preaching onely onely And Fox addeth This article containeth nether errour nor honestie Vorstius in Antibellarm p. 327. Nether is this a lawfull end Not for priuat praier of Churches that the faithfull pray priuaty in them Luther in Festo Dedicat. Templi fol. 447. The people which beleiue in Christ are all iust and subiect to no law especially Not dedicated to praier that pertaineth to ceremonies of temples And therefore now amongst them there is no temple dedicated to praier And hereupon Protestants in Confes Heluet. c. 23. bidde them beware that they wearie not the people with to long praier And in Confess Argentinen cap. 21. They detest our long paier as also doth Caluin in Matth. 6. ver 7. and finally in their Synod at Dordrach art 46. they define that publik euening praiers are not to be brought in where they are not in vse and to be taken away where they are So well these men loue praiers in Churches THE CONFERENCE Scripture expressely saieth that Gods Church is the house of praier for all people a place of praier where the stranger may make his praier and be heard that Anna night and day praied in the temple that the Apostles were alwaies in the temple praising God The same say Catholiks Protestants expressely say that Churches are onely for preaching that is no lawfull end of Churches to pray priuatly in them that Christians haue no temple dedicated to praier and forbidde long and euening praier in Churches ART II. WHETHER CHVRCHES BE to be adorned SCRIPTVRE EXPRESSELY AFFIRMETH. Exod. 35. is described the wonderfull adorning of the tabernacle Churches are to be adorned made by Gods commandment and 3. Reg. 6. the most rich ornaments of the temple made by Salomon Psalme 25. v. 8. I haue loued the beautie of thy house Marc. 14. v. 15. Say to the maister of the house that the Maister saieth where is my refectorie where I may eate my Paske with my disciples And he will shew you a great chamber adorned and there prepare for vs. CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Ioan. 12. v. 3. Sumptuous dâ—cking and honorable adorning when they are done in the honour of God and for his worshippe ether in the adorning or magnifencie of Churches or in solemne administration of Sacraments doe please God PROTESTANTS EXPRESSELY DENIE Perkins in Problemate c. de ornatu temploruÌ„ The errour Not to be adorned of adorning temples began to be strange in Constantins time and the Fathers theÌ„ being caried away with the custome do exact the adorning of temples Caluin in Math. 26. v. 11 Let vs not deuise sumptuous worshippes of God with the Papists In Ioan. 12. v. 6. Surely God careth not for externall pompe wherefore they are preposterous interpreters who out of Christs answere do infer that costly and magnificall worshipps do please God Tigurini apud Hospin part 2. Hist fol. 24. The ornaments of Churches belonge not to the true worshippe of God Vorstius in Antibellarm p. 327. It is not onely superfluous but also vaine and superstitious and in parte ethnicall also and Iewish to make great and vnprofitable expenses in adorning Churches as euerie where vseth to be done in Poperie For that theatricall brauerie is contrarie to the simplicitie of Christian religion THE CONFERENCE Scripture expressely teacheth that God himselfe comcommanded the tabernacle to be adorned that Salomon by his instinct adorned the temple that Dauid loued the beautie of Gods house that Christ made choice of a great and adorned chamber wherein he should celebrate the Eucharist The same say Catholiks ProtestaÌ„ts expressely say that the adorning of Churches is an errour superfluous vaine superstitious ethnicall and Iudaicall and contrarie to Christian religion that magnificall and costlie worships please not God ART III. WHETHER IT BE LAWEFVLL to put the Images of Angels or Saintes in Churches SCRIPTVRE EXPRESSELY AFFIRMETH. Exod. 25. v. 18. God thus commandeth Two Cherubins Images in the Temple also thou shalt make of beaten gould on both sides of the Oracle And vers 22. And I will speake to thee ouer the Propitiatorie and from the middest of the two Cherubins which shal be vpon the arke of testimonie all things which I will coÌ„mand the children of Israel by thee 3. Reg. 6. vers 23. And he Salomon made in the Oracle two Cherubs of oliue trees of ten cubits in height And v. 27. And he put the Cherubs in the middest of the inner temple CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Session 25. c. de Inuocat The Images of Christ and other Saintes
forme of baptisme I baptize the in the name of the Father c. and afterward addeth that this forme doth especially pertaine to the substance of baptisme PROTESTANTS EXPRESSELY DENIE Luther l. de Captiuit Babil tom 2. fol. 75. Howsoeuer baptismeâ—â—s Not necessarie giuen so that it be not giuen in the name of a man but in the name of God it truely saueth Nay I doubt not but if one take it in the name of the Lord albeit a wicked Minister do not giue it in the name of the Lord that he is truely baptized in the name of the Lord. Zuinglius ad Struthionem to 2. f. 312. Nether am I ignorant that the Apostles did not acknowledge these words In the name of the Father c. for such as without them baptisme could not stand De baptismo ib. fol. 65. It is euident that these words of Christ which he vseth Mathew c. 28. are not so to be taken as if they were a certaine forme of baptisme And fol. 77. It shall appeare that Christ would not that in baptizing we should vse this forme of words I baptize thee in the name of the Father c. Caluin de ver reform p. 235. Papists disputing about the forme of baptisme stand vpon the bare pronunciation of the words as if Christ when he commanded the Apostles to baptize in the name of the Father and of the Sonne and of the Holie Ghost had prescribed them I know not what magicall charme Vorstius in Antibellarm pag. 366. According to our mens opinion nothing els is required to the essence a baptisme but the plunging of that man into the water who is mynded publikely to professe Christ p. 367. About the forme of baptisme if that must be essentiall here we plainly disagree For indeed it no way consisteth in that pronuntiation of words but in the immersion of the man or the sprinckling of him with water done in the name of Christ or of the holie Trinitie THE CONFERENCE Scripture plainely teacheth that Christ commanded to baptize in the name of the holie Trinitie Catholiks say the same Protestants plainly teach that inuocation of the holie Trinitie is not essentiall to baptisme that baptisme howsoeuer giuen in the name of God nay though it be not giuen in Gods name so it be taken in Gods name is true baptisme that baptisme may consist without inuocation of the holie Trinitie that Chtist prescribed no certaine forme of words nor would that we should vse the foresaied words whiles we baptize that to stand vpon it is to make it a magicall charme Which contradiction of Scripture is so cleare as some Protestants confesse it As you may see infra l. 2. c. 30. ART III. WHETHER BAPTISME BE necessarie by necessitie of precept SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 28. v. 19. Going teach ye all nations baptizing them Baptisme necessarie by coÌ„mandment in the name of the Father c. Act. 2. vers 38. Be euerie one of you baptized in the name of Iesus Christ for remission of your sinnes CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Session 7. Can. 5. If anie shall say that baptisme is free that is not necessarie to saluation be he accursed PROTESTANTS EXPRESSELY DENIE Whitaker Cont. q. 47. c. 2. It is lawfull to abstaine from baptisme Not necessarie by commandment so there be no contempt or scandall in the fact Casaubon Epistola ad Card. Perron Manie Protestants put baptisme amongst those things which whether they be absent or present it skilleth not much Bucer in Math. 9. I answere that baptisme as an externall thing is of lesse importance then that the Lord should haue greatly commanded anie thing about it Zuinglius de Baptismo tom 2. fol. 96. Baptisme is a ceremoniall thing which the Church may well omit or take away OEcalampadius l. 2. Epist pag. 363. It is an externall thing which the law of Charitie may dispense with THE CONFERENCE Scripture plainely teacheth that Christ and the Apostles commanded baptisme Catholiks say the same Protestants plainely teach that Christ did not greatly commande any thing about baptisme that the Church may well take it away that we may abstaine from it so there be no contempt or scandall and that it skilleth not much whether we haue it or want it ART IV. WHETHER BAPTISME be necessarie to saluation in necessitie of means SCRIPTVRE EXPRESSELY AFFIRMETH. Ihon 3. vers 5. Amen Amen I say to thee Vnlesse a man Baptisme a necessaâ—ie meane to saluation be borne againe of water and the Spirit he cannot enter into the kingdome of God CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 6. c. 4. Which transferring from iniustice to iustice after the promulgation of the Ghospell cannot be done without the lauer of regeneratioÌ„ or desire thereof PROTESTANTS EXPRESSELY DENIE Whitaker Cont. 1. q. 6. cap. 8. The saluation of infants doth Not a necessarie meane not depend of the Sacraments And l. 8. cont Dureum sect 73. Who now exclude infantes dying before baptisme from life speake against Scriptures against Gods mercie and against the ancient custome And he saieth that Protestants reiect the Catholik doctrine of necessitie of baptisme as impious and inhumane Confession of Scotland pag. 159. We detest and reiect his Popes cruell iudgment against infants dying without baptisme and the absolute necessitie of baptisme which he putteth Caluin in Marci 16. v. 16. We say that baptisme is not simply necessarie but in regard of our obedience And 4. Instit cap. 15. § 12. Children who dye before they be christened are not shut out ChildreÌ„ saued without baptisme of the kingdome of God Beza cont Westphal vol. 1. p. 256. If anie mans childe die before he be christened we doubt not of his saluation And in 2. part resp ad Acta Colloq Montisbel p. 128. The question is whether baptisme be simply and absolutely necessarie to saluation which I with all right beleiuers do denie Peter Martyr in Thes pag. 1008. Christians children are saued howbeit they dye before they be baptized Daneus Cont. de baptismo cap. 4. We accurse them who bring in absolute necessitie of baptisme Et c. 8. It is blasphemie that baptisme is precisely necessarie to saluation Vorstius in Antibellarm p. 368. Our men openly disclaime from Papists that vrge the absolute necessitie of baptisme THE CONFERENCE Scripture plainely teacheth that the water of baptisme in necessarie for one to enter into the kingdome of God Catholiks say the same ProtestaÌ„ts plainely teach that Baptisme is not necessaire to saluation not simply not absolutely not precisely necessarie that infants are saued without baptisme and that the contrarie doctrine is against Scripture impious inhumane and to be detested ART V. WHETHER SIMON MAGVS receaued or reprobates receaue whole and intire baptisme SCRIPTVRE EXPRESSELY AFFIRMETH. Act. 8. ver 13. Then Simon also himselfe beleiued and being baptized he cleaued to Philippe Simon Magus was baptized Actes 2. vers 38. S. Peter speaketh
22. He made the Apostles onely witnesses or preachers of this benefit of remission of sinnes And 4. Instit c. 11. § 1. For Christ gaue not this power properly to men but to his word whereof he madde men ministers Beza in Confess c. 5. sect 27. We must beleiue that nether They cannot properly binde or loose Pastors nor Doctors can properly binde or loose anie or open the kingdome of heauen to anie For it is proper to God alone to remit or retaine sinnes and indeed so proper as he communicateth this glorie with none at all Zanchius de Eccles c. 9. to 8. Power of forgiuing sinnes is not giuen properly to the Apostles themselues or to others but to their Ministerie or to the Ghospell For they do not properly forgiue sinnes but the Ghospell bringeth remission of sinnes to those that beleiue Daneus Cont. 4. c. 9. Christ gaue power of forgiuing sinnes to his Apostles as to Ministers that do onely declare his benefit towards faithfull men not as such that worke and effect the forgiuenesse of sinnes CONFERENCE OF THE FORESAIED WORDS Scripture expressely saieth that the keyes of the kingdome of heauen are giuen to pastours of the Church that what they loose or forgiue on earth is loosed or forgiuen in heauen that the Holie Ghost was giuen them that by vertue of him they might forgiue sinnes The same say Catholiks Protestants expressely say that God communicateth power of forgiuing sinnes to none at all that it is idolatrie to attribute this power to anie creature that Ministers of the Ghospell do not properly loose any that they forgiue not sinnes but onely declare it that they are onely witnesses declarers of this benefit that vertue of forgiuing sinnes is giuen to the Gospell not to men Which is so plainly against the Holie Scripture as some Protestants confesse it See lib. 2. c. 30. ART II. WHETHER WE MVST CONfesse our sinnes to men SCRIPTVRE EXPRESSELY AFFIRMETH. Iames 5. v. 16. Confesse your sinnes one to an other Sinnes are to be confessed to men Actes 19. v. 18. And manie of them that beleiued came confessing and declaring their deeds CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 14. Can. 6. If anie shall denie that Sacramentall Confession was instituted or is necessarie by Gods law be he accursed PROTESTANTS EXPRESSELY DENIE French Confession art 14. Auricular Confession was forged Not to be confâ—ssed to men in Sathâ—ns shoppe It is a deuise of men Willet Controu 14. q. 6. p. 736. It is not necessarie to make confession at all to men Confessio Argentinensis c. 20. Nether Christ nor the Apostles would commana it Luther in Postilla Epiphaniae God requireth not this confession to men Serm. de 10. Leprosis tom 7. Confession of sinnes is forbidden Caluin in Refutat Cathalani The lawmade of auricular Law of confession diuelish confession is diuelish It is an intolerable corruption if you search into it from the beginning and foundation Iuel defens Apologie part 2. c. 6. diuis 1. Thus much onely we say That priuat confession to be made vnto the Minister is nether commanded by Christ nor necessarie to saluation THE CONFERENCE Scripture expressely commandeth that we confesse our sinnes to men and telleth that the first Christians did confesse their sinnes That same say Catholiks Protestants expressely say that it is not necessarie to confesse to men that nether Christ nor his Apostles commanded it that God requireth it not that it is forbidden is a diuelish law and deuise of man and of Sathan ART III. WHETHER GRACE BE GIVEN by Imposition of hands SCRIPTVRE EXPRESSELY AFFIRMETH. 2. Tim. 1. v. 6. I admonish thee that thou resuscitate the grace Grace giuen by imposition of hands of God which is in thee by the imposition of my hands Actes 8. vers 18. And when Simon had seene that by the imposition of the handes of the Apostles the Holie Ghost was giuen he offered c. CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 23. Can. 4. If anie shall say that by holie ordination the Holie Ghost is not giuen be he accursed Et ib. c. 3. saieth that by holie orders grace is giuen PROTESTANTS EXPRESSELY DENIE Caluin in 2. Tim. 1. ver 6. cit The question is whether grace Not giuen by imposition of hands were giuen by the externall signe of imposition of hands To which questioÌ„ I answere As often as Ministers were ordered they were commended to God by the praiers of the whole Church and by this means grace was obtained of God for them but not giuen them by vertue of that signe The same Caluin in Actor 8. v. 15. Luke here speaketh not of the common grace of the Spirit wherewith God doth regenerate vs for sonnes to himselfe but of especiall guifts In c. 6. v. 6. Hence we gather that imposition of hands sith it was vsed of the Apostles is a comelie and seemlie rite but yet hath not of it selfe any efficacie or vertue but the force and effect dependeth of God alone Beza Apologia altera cont Sainctem vol. 2. p. 325. In the Ministerie the ceremonie of imposition of hands doth not make a Minister as you verie ignorantly vse to vrge but testifieth to the Church that he is already made And l. quaest respons vol. 3. pag. 347. We must hould that there were neuer any Ministers of the Church made by imposition of hands but who had beene lawfully called to the Ministerie were so put as it were in possession of their function Of the same opinion are they who thinke that Imposition of hands is not necessarie to Ministers as Brentius in Apol. pro Confes Writemberg c. de ordine Herbrandus Disput 11. Beurlinus in Refutat Soti c. 67. Conciliabulum Parisiens An. 1565. artic 7. and much more they who forbidde imposition of hands as Pseudosynodus Dordracensis An. 1574. art 23. in these words The brethren concluded that Imposition of hands is to Imposition of hands forbidden be omitted THE CONFERENCE Scripture expressely saieth that the grace of God and the Holie Ghost are giuen by Imposition of hands The same say Catholiks Protestants expressely say that grace is not giuen by imposition of hands that it hath no efficacie or vertue but that the effect is of God alone that by it pastours are not made yea that it is not necessarie to them but to be omitted ART IV. WHETHER HANDS BE TO BE imposed vpon them that haue beene baptized SCRIPTVRE EXPRESSELY AFFIRMETH. Act. 8. v. 16. and 17. For he Holie Ghost was not yet come Hands imposed vpon the baptized vpon anie of them but they were onely baptized in the name of our Lord Iesus Then did they impose their hands vpon them and they receaued the Holie Ghost Act. 19. v. 5. and 6. Hearing these things they were baptized in the name of our Lord Iesus and when Paul had imposed his hands on them the holie Ghost came vpon them CATHOLIKS EXPRESSELY AFFIRME
de Mysterio Trinit to 1. fol. 418. God exacteth Iustice of the the law is dung before God Vncleane the ciuill iustice of the law and in earnest commandeth it though he know that before him it is dung Wigandus in Methodo Doctrinae c. 12. Our good workes are vncleane are dung Vrbanus Regin in Interpr loc com to 1. f. 43. Our workes Filthie generally art filthie Illyricus in Claue Scripturae part 2. tract 6. saieth that Our workes are rifraffe or outcasts vertly vncleane and that they need cleansing Schlusselburg to 7. Catal. Haeret. p. 55. Paul will haue all his righteousnesse to be accounted reiected and contemned as dung and outcasts and Isaias a defiled cloute Caluin in Refut Serueti p. 651. Whē I teach that workes are Stinke before God alwaies mingled as it were with some dreggs so that they stincke before God if they be called to a streit account he saieth that I blaspheme against the Spirit The like he hath de vera Ref. p. 317. Et 3. Instit c. 14. § 16 The Scripture teacheth that all our iustices do stincke in the sight of God vnlesse they draw some good smell from the innocencie of Christ Et c. 12. § 4. Workes if they be iudged according to their worth are nothing but pollution and filth Et concione 158. in Iob Whatsoeuer we can giue to God is stenchie Bucer in Epitome Doctrinae Argent art 9. All Saints account for nothing and dung what good soeuer they did Pareus l. 1. de Iust c. 19. The Apostle simply opposeth the iustice of faith or by faith or the iustice of Christ and God with which alone he wil be found in Gods iudgment against all his workes present past and to come accoūting them all farre lesse for nothing for dung Againe Hitherto the Apostle casting away all his workes as dung is no more blasphemous then the whole Propheticall Church was blasphemous calling all her iustices a defiled cloute which is as filthie a thing Let Bellarmin goe now and crie blasphemies that we call his workes and iustices dung Et l. 2. c. 12. saieth That inherent iustices euen in the state of grace are filth euen all in the rigour of Gods iudgment THE CONFERENCE Scripture expressely faieth that the good workes of the Iust are a sweet odour a most sweet odour a smoake of incense before God The same say Catholiks Protestants expressely say that the good workes of the Iust in the sight of God are filth dung nothing but pollution filth and dung that they are stenchie do stinck before God if they be thoroughly examined that inherent iustices are filth ART IV. WHETHER THE GOOD workes of the Iust be perfectly wholy and intirely good SCRIPTVRE EXPRESSELY AFFIRMETH. Isaie 38. v. 3. Ezechias praieth in these words I beseech Ezechias walked in a perfect hart thee Lord remember I pray thee how I haue walked before thee in trueth and in a perfect hart and haue done that which is good in thine eyes 3. Reg. 11. vers 4. Nether was his hart perfect with our Lord Also Dauid his God as the hart of Dauid his father cap. 15. vers 4. Because Dauid had done right in the eyes of our Lord. 1. Ioan. 4. v. 12. If we loue one an other God abideth in vs and Charitie perfiled his charitie in vs is perfited c. 2. v. 5. But he that keepeth his word in him in verie deed charitie of God is perfited CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 4. de Iustif c. 10. All Catholiks teach that the workes of the iust are simply and absolutely iust and in their manner perfect though not in that perfection but that they may increase PROTESTANTS EXPRESSELY DENIE Whitaker l. 8. cont Dureum sect 89. There is no intire good No intire good in this life of ours in this life l. 9. sect 34. Our workes are manie waies vitious and are not answerable to the perfection of Gods law Ad Ration 8. Campiani In euerie action of man though notable Some vice in euerie act there is some vice which wholy marreth the action and maketh it odious to God if it be examined by the weight of his iustice Perkins in Gal. 5. ver 17. The workes of the regenerate are in In parte euill parte euill Confessio Wittembergens c. de Bonis operibus All the Imperfect good workes which we doe are imperfect nor one can bear the seueritie of Gods iudgment Confessio Augustana c. de operibus The new obedience is farre from the perfection of the law And Apologia eiusdem cap. de Implet legis Our workes are vncleane and need mercie Confessio Heluet. c. 16. There are manie thinges vnworthie Haue manie imperfections of God and very manie imperfections are found in the workes of Saints The like hath Confessio Belgica art 14. and Scotica Defiled art 15. Luther in Gen. 15. to 6. Thy workes are alwaies defiled imperfect and polluted Kemnice 1. part Exam. tit de Iustif Inherent iustice in this life is onely begunne imperfect and vncleane Zuinglius in Marci 10. tom 4. In the iudgment of God all Impure our workes though neuer so good wil be found impure and vncleane Peter Martyr in 1. Cor. 7. ver 19. We do nothing how good Spotted and holie soeuer it seeme to be which indeed is not spotted with manie vices Againe As workes come from vs they are disgraced with infinit filth Caluin l. de lib. arb p. 141. There was neuer anie good worke Lame which euerie way pure and perfect wholy wanted any spot In Math. 5. v. 12. What good worke soeuer cometh from the best mē is lame and vitious In Actor 6. v. 11. The workes of Saints haue alwaies some fault mingled with them The like he hath often times Beza in Confess cap. 4. sect 19. So great is Gods goodnesse that he doth not onely not dislike our workes though most imperfect but also so farre alloweth them as he vouchsafeth them reward Vrsinus in Catechismo q. 62. Our best workes in this life are imperfect and consequently defiled with sinne Pareus lib. 4. de Iustif cap. 10. They proue that the workes of Saints are imperfect and consequently sinnes c. 15. The workes of the Iust haue an imperfect goodnesse their goodnesse whatsoeuer is polluted with the filth of our flesh like as water passing through a filthie channell Et Prooemio in l. 5. The good workes of the iust are not absolutely good but alwaies polluted with inhabiting sinne THE CONFERENCE Scripture expressely teacheth that the good workes of the Iust are good and right in the eyes of God that the charitie of those who loue one an other and keepe Gods word is perfect that Ezechias walked before God in a perfect hart that Dauids hart was perfect before God The same say Catholiks Protestants expressely teach rhat the good workes of the Iust are farre from perfection that there are manie imperfections in
it might departe from me and he saied to me My grace sufficeth the. In like sorte Abraham praied for Sodom Gen. 18. Dauid for the life of his child 2. Kings 12. Hieremie for the sauing of Hierusalem Hier. 32. and yet had no promise of that for which they praied CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. de bonis operibus c. 9. Sometime the praier is meritorious and not impetratorious as when a iust man of charitie asketh that which perhaps is not expedient for him as when S. Paul praied thrice that the prick of the flesh might be taken from him In praier is not required faith wherewith we certainly beleiue that absolutely God will do that which we aske PROTESTANTS EXPRESSELY DENIE Perkins reform Cathol Contr. 4. pag. 79. That which we are to aske God in praier we must beleiue it shall be giuen vs as we aske it It is a rule of Gods word requiring that in euerie petition we bring a particular faith whereby we beleiue that the thing lawfully asked shal be giuen accordingly Tindal in Fox his Acts pag. 1139. To aske of God more then he hath promised cometh of a false faith and is plaine idolatrie Idolatrie to pray for more then God hath promised Melancthon in Disput to 4. p. 487. As often as thou callest vpon God in any busines first of all thinke certainly that thy praiers are heard for the Sonne of God Vnlesse this faith goe before thy praier is vaine ib. p. 555. Let faith assure vs that our Praier for corporall goods euer heard Euerie good man assured to be heard No praier to be made with out Gods promise praier for corporall goods is heard and neuer frustrate Illyricus in Marci 5. v. 28. Euerie godlie man in praying perswadeth himselfe by the word and promise of God that in his petition he is heard no lesse then if he heard God answering with a cleare voice that he had heard him Luther Postilla in Dom. 5. post Phasca fol. 261. Who pray without a promise of God they imagin that God is angrie with them whome by praiers they endeauour to appease There God heareth not and our praeier and labour is lost Daneus in Exam. Kemnitij c. 29. We ought to aske nothing Nothing to be asked but what is promised of God but what he hath promised Caluin in Iacobi 1. v. 6. As we cannot pray but the word must goe before so must we beleiue before we pray For by praying we testifie that we hope for the grace which he hath promise Wherefore it is faith which relying vpon Gods promise assureth vs to obtaine that which we aske This is a notable place for to refute that doctrine of Poperie to wit that we must pray with doubt and vncertaine opinion of successe The like he hath 3. Instit c. 20. § 15. Confession of Saxonie cap. 22. The praier which is without faith that is where a man assureth not himselfe that God alloweth and heareth his praier is vaine Apologia Confessio Augustanae cap. de Tradition Of our praier we must be assured that it is effectuall that it is heard THE CONFERENCE Scripture expressely saieth that Christ praied for the taking away the cuppe of his passion S. Paul for taking away the pricke o the flesh Abraham for Sodom and the like and yet they had no promise nor particular faith that they should obtayne those things Catholiks say the same Protestants expressely say that it is lost labour and idolatrie to pray for anie thing which God hath not promised that we ought not to pray for any thing which God hath not promised ART XI WHETHER ANIE OBTAINE some thing of God for his owne or his praiers worth SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Ioan. 3. vers 21. If our hart do not reprehend vs we haue We obtaine because we keepe the cōmandments Good heareth the iust confidence toward God and whatsoeuer we shall aske we shall receaue of him because we keepe his commandments 1. Peter 3. v. 12. The eyes of our Lord are vpon the iust and his eares vnto their praiers Iames 5. vers 16. The continuall praier of a iust man auaileth much CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. lib. 1. de bonis operibus c. 9. Scripture in diuers places witnesseth that iustice is required in him that praieth for to obtaine assuredly PROTESTANTS EXPRESSELY DENIE Luther Postilla in Dom. 5. post Pascha fol. 263. Whence None heard for his worthinesse it followeth that none receaueth any thing of God for his owne worth or the worth of his praier Thy worthines doth not helpe thee thy vnworthines doth not hinder thee Of the same opinion are other Protestants who denie that there is any worth in vs or in our workes THE CONFERENCE Scripture plainely saieth that a good conscience breedeth confidence in God that they who keepe Gods cōmandments receaue what they aske that Gods eares are vnto the praiers of the iust that a iust mans praier auaileth much Catholiks say the same Protestants expressely say that the worthinesse of him that praieth profiteth nothing that no man obtaineth any thing of God for his owne or his praier worthinesse ART XII WHETHER IT BE LAWFVLL to pray publikely in the Church in an vnknowne tongue SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Cor. 14. ver 17. the Apostle thus saieth of one that publikely praied in the Church in an vnknowne tongue For Praying in a strāge tongue is good thou indeed giuest thanks well CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in 1. Corint 14. v. 17. The Apostle condemneth not but approueth praier in an vnknowne tongue PROTESTANTS EXPRESSELY DENIE Scotica Confessio generalie We detest his Popes praiers It is detestable in an vnknowne tongue The like hath Cōfess Austria art 14. Heluet. c. 22. Iuel art 3. sect 1. saieth that it is not onely repugnant to the Repugnant to Scripture and commō sense Scriptures of God but also contrarie to the sense of nature Caluin 3. Instit cap. 20. § 33. Who can sufficiently wonder at the vnbridled licence of the Papistes who feare not to roare out their praiers in an vnknowne tongue Peter Martyr in 1. Cor. 14. vers 17. The Apostle in this his saying doth not approue the action But saieth Thou giuest thāks well because the words vttered by thee being of the Holie Ghost cannot but haue a good sense Et in ver 14. The idiots are reprehended Praying in Latin is reprehended Not to be suffered who pray in Latin Pater noster Aretius in locis part 3. fol. 21. It is manifest that a strange tongue is not to be suffered in Christs Church Beza in Respons ad Acta Colloq Montibel part 2. p. 26. Doth not the Apostle in expresse words forbidde to pray in a Forbidden tongue which is not vnderstood of those that are present THE CONFERENCE Scripture expressely saieth that he who praieth in the Church in a strange tongue giueth thanks well The same say Catholiks
that the lawe coÌ„mandeth onely the wicked that that being iustified all lawes cease that the lawe compelleth no more that we are not buÌ„od with the lawe that Christ hath abrogated all lawes that that the lawe is not giuen to the iust in anie vse that no lawe bindeth anie more Which is so contrarie to Scripture as some Protestants confesse it See lib. 2. c. 30. THE SVMME OF THIS CHAPTER of Gods lawe By what hath beene reported in this Chapter clearely appeareth that Protestants teach quite contrarie to the holie Scripture concerning Gods lawe For the Scripture together with Catholiks teacheth that Gods lawe is possible that some kept it that some haue loued God in all their harte that Gods lawe is in the harte of some that we pray to fulfill it that the keeping of it is necessarie to saluation and that the morall lawe of the ten coÌ„mandments is not taken away from the faithfull all which Protestants denie By the same also appeareth that the Protestants also in this matter play the theeues For they take from Gods lawe that it is possible that it hath beene kept of anie that it is in the hartes of anie that it is necessarie to saluation and that it obligeth the faithfull CHAPTER XIX OF MANS LAVV AND SVPERIORITIE ART I. WHETHER THERE BE ANIE Superioritie among Christians SCRIPTVRE EXPRESSELY AFFIRMETH. PROVERB 8. vers s 15. By me Kings do reigne Math. 24. v. 45. Who thinkest thou is a faithfull Christ appointed some ouer his familie All power is of God wise seruant whome his Lord hath appointed ouer his familie Rom. 13. v. 1. Let euerie soule be subiect to higher powers for there is no power but of God Tite 3. v. 1. Admonish them to be subiect to Princes and Potestates Hebr. 13. v. 17. Obey your Prelats and be subiect to them Subiect to Prelats and Princes Act. 2. v. 28. The Holie Ghost hath placed you Bishops to rule the Church of God CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 3. de Laicis c. 3. The Prophets foretould that all the Kings of the earth should serue Christ and the Church which cannot be vnlesse there be Kings in the Church PROTESTANTS EXPRESSELY DENIE Luther l. de saeculari potestate apud Coccium tom 1. l. 7. No Superioritie among Christians A Christian subiect to none art 1. Among Christians there can be no superioritie De libertate Christiana to 2. f. 3. A Christian man is the most freest Lord of all subiect to none De votis ibib fol. 270. Christ hath giueÌ„ me so much libertie that I man subiect to none but to himselfe onely Christ is my immediate Lord I know no other anie more In 1. Petri c. 2. to 5. f. 462. Christ hath coÌ„mitted the badde to profane power for to gouerne theÌ„ as they ought to be gouerned the good that is those who beleiue he hath reserued to himselfe whome he gouerneth by his word onely CONFERENCE OF THE FORESAIED WORDS Scripture expressely saieth that Kings reigne by God that we must obey the higher powers that we must be subiest to Princes and Prelats and to rulers of the Church The same say Catholiks Protestants expressely say that there is no superioritie among Christians that a Christian is subiect to none vnder none but Christ that Christ is his immediate Lord and that he knoweth no other ART II. WHETHER MAN HAVE AVthoritie to make lawes SCRIPTVRE EXPRESSELY AFFIRMETH. Act. 15. v. 29. It hath seemed good to the Holie Ghost and to The Apostles made lawes vs to lay no further burde vpon you then these necessarie things That you abstaine from things immolated to idols and blood and that which is strangled Ibid. v. 41. Paul walked through Syria and Cilicia confirming the Churches commanding them to keepe the precepts of the Apostles and the Ancients 1. Cor. 7. vers 12. For to the rest I say not our Lord If anie Also S. Paul brother haue a wife an infidel and she consent to dwel with him let him not put her away CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Act. 15. v. 28. The Church can impose temporall lawes as precepts for some good end to wit to keepe peace in the Church which binde the faithfull in conscience and before God to obey them PROTESTANTS EXPRESSELY DENIE Confession of Basle art 10. None can forbidde that which None can forbidde that which Christ forbade not God alone caÌ„ make lawes Christ hath not forbidde Lutherl cont R. Angliae to 2. f. 346. The power of making lawes belonges to God alone De Captiu Babyl fol. 77. Nether men nor Angels can by anie right impose anie lawe vpon Christians but as they will themselues Caluin 4. Instit c. 10. § 7. We heare that God chalengeth God onely a lawgiuer this as proper to himselfe alone to gouerne vs by the command of his word and by lawes Ibid. § 8. If God be the onely lawgiuer men must not take this authoritie vpon them In Iacobi 4. v. 12. They draw to themselues all the maiestie of God who chalenge authoritie to make lawes THE CONFERENCE Scripture expressely saieth that the Apostles had authoritie to impose necessarie burdens and to command that which Christ had not commanded to command their precepâ—s to be kept and to make lawes for married persons The same say Catholiks Protestants expressely say that none can forbidde that which Christ hath not forbidde that the power of making lawes is proper to God alone that no lawe can be imposed vpon Christians but as they will themselues ART III. WHETHER MANS LAW CAN binde the conscience SCRIPTVRE EXPRESSELY AFFIRMETH. Rom. 13. v. 2. Who resisteth the power resisteth the ordinaÌ„ce Mans lawe can binde conscience of God and they that resist purchase to themselues damnation v. 5. Therefore be subiect of necessitie not onely for wrath but also for conscience sake CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Rom. 13. v. 1. The breach of humane lawes offendeth also God The verie consciences of the faithfull are bound with ciuill lawes PROTESTANTS EXPRESSELY DENIE Whitaker Contr. 4. quaest 7. c. 1. We say that the lawes of Princes lawes bind not conscience Princes binde not the conscience for this is proper to God lib. 8. cont Dur. sect 103 Who impose lawes vpon the conscience chalenge power of sauing and destroying and robbe God of his right The lawes of Magistrates haue no power ouer the conscience Perkins in Anatomia Conscientiae tom 1. col 1215. We Conscience subiect to no mans lawe acknowledge no subiection at all of the conscience to mens lawes In Galat. 5. tom 2. col 258. The Magistrates lawe maketh a thing necessarie externally Neuerthelesse the thing in it selfe is not made necessarie but remaineth indifferent and you may vse it or not if you auoide contempt or scandall Luther in 1. Petri c. 2. tom 5. f. 464. The Magistrate cannot binde the conscience De seruo arbit to 2. fol. 431.
For from whence might they better draw their dreggs So plainelie he confesseth that his doctrine in the foresaied points contradicted the bookes of Machabes Tobie and Ecclesiasticus And notwithstanding S. Austin whome †Caluin 4. Instit c. 14. §. 26. Protestants account the best witnesse of antiquitie clearelie testifieth that manie ages agoe the holie Church held the bookes of Machabes for Canonicall Scripture For thus he writeth of them lib. 18. de Ciuitat c. 36. Which not Iewes but the Church holdeth for Canonicall And the like he saieth lib. 1. cont Gaudent cap. 23. Lib. de doctrin Christ c. 8. l. 2. Retract c. 4. and otherwhere Besides manie Protestantt as Caluin in Antidot cit p. 266. Whitaker Contr. 3. q. 6. c. 3. Perkins de Symbol p. 787. and also Hyperius Zanchius Lubbertus Hospinian Rainolds Feild and others alledged in the Protestants Apologie Tract 1. Sect. 3. confesse that the Councel of Carthage where S. Austin was present and subscribed thereto did reckon the bookes of Machabes in the nūber of Canonicall Scripture And to omit all other arguments drawne out of the Scripture and Fathers for the infallibilitie of the Church the Protestants themselues eftsoones confesse that the Church can discerne true Scriptures from false and that we are bound to yeeld to her iudgment For thus saieth Luther l. de Captiuit to 2. fol. 84. This indeed hath the Church that she can discerne The Church can discerne the word of God Hath authoritie to iudge the word of God from the word of men as Austin confesseth that he beleiued the Ghospell being moued by the authoritie of the Church The Confession of Wittenberg cap. de Eccles The Church hath authoritie to iudge of all doctrines And cap. de Concilijs She hath an assured promisse of the perpetuall presence of Christ and she is gouerned of the holie Ghost Melancthon Respons ad Acta Ratisbon tom 3. pag. 732. We acknowledge this authoritie of testifying the Apostolicall Scriptures or discerning the writings of the Apostles from counterfait doth agree to the true Church Caluin de vera ref p. 232. I denie not but that it is the proper office of Church to discerne true The proper office of the Church Scriptures from counterfeit Peter Martyr Praefat. 1. Epist ad Corinth We will easily graunt that the ancient Church was indued so much with the holie Ghost that by his leading and directiō they easily discerned betwene those which were proposed to them which were the true and sincere words of God and by this spirituall power they distinguished the Canon of Scriptures from apocryphall bookes And in locis Class 1. c. 6. § 6. We acknowledge the office of the Church to be that being indued with Gods Spirit she may distinguish the true and sincere bookes of holie writ from counterfeit and apocryphall Iuel in Defens of the Apologie pag. 204. The Church of God had the spirit of wisdome She hath the spirit of wisdome Can discerne true Scriptures whereby she might discerne true Scriptures from false Fulke in his Answere to a false Cathol p. 5. The Church of Christ indeed can discerne true Scriptures from false Perkins de Serm. Dom. tom 2. col 252. The Church hath the guift of iudging of greatest matters She can iudge of the booke of Scripture Hath the guift of iudging which are Canonicall which are not of the spirits of men and of their doctrines and therefore surely can iudge which companie of men is the true Church which is not Whitaker Cont. 1. q. 3. c. 1. pag. 315. We denie not that it belongeth to the Church to approue to acknowledge to receaue to promulgate to commend the Scriptures to all her children and we say that this testimonie is true and ought to be admitted of all Cap. 2. pag. 316. It is the office of the Church to iudge and discerne true sincere and right Scriptures from false counterfait and bastard And for to discharge Hath the spirit of Christ to distinguish this office she hath the Spirit of Christ by which she may distinguish trueth from lyes she knoweth the voice of her Spouse she is most iuditious and can discerne spirits Cap. 5. p. Her tradition conuinceth 322. I denie not that the Tradition of the Church is an argumēt by which it may be cōuinced which kookes are Canonicall which not Canonicall cap. 6. pag. 323. The Church hath the Spirit of God by which being taught she heareth the voice of he Spouse and acknowledgeth his doctrine cap. 7. pag. 324. Indeed we may Her authoritie cōpelleth be compelled by the authoritie of the Church to acknowledge the Canonicall Scripture I say as I often saied before that we are compelled by the authoritie of the Church to beleiue these bookes to be Canonicall And cap. 9. pag. 326. We graunt with Ireney A sound demonstration that the authoritie of the Church is a sound and breife demūstration a posteriori of Canonicall doctrine And l. 1. de Scriptura c. 1. sect 9. he affirmeth that the testimonie of the Church ought to be receaued and who receaueth it not is guiltie of sacriledge And lib. 2. cap. 4. sect 4. p. 227. I say the testimonie of the Church is sufficient to refute and conuince those who thinke amisse of the Scriptures The like he hath ib. p. 218. 228. and and other where often Out of which confessions of Protestants of the authorite and power of the Church to discerne and distinguish true Scripture from false we may thus argue It belongeth to the Church yea it is her function and proper office to discerne true Scriptures from false she hath that she can distinguish the word of God from the word of man she is taught of the holie Ghost indued with Gods Spirit hath the guift of iudging the spirit of wisdome for to discerne by her tradition it may be conuinced which bookes are Canonicall which not by her authoritie we may be compelled to acknowledge the Canonicall Scripture her authoritie is a sound demonstration of Canonicall doctrine her testimonie ought to be receaued of all and who receaueth it not is guiltie of sacriledge But this holie Church manie ages agoe hath iudged the bookes of Machabes to be Canonicall Therefore they are such The Maior or first Proposition is the confession of Protestants now rehearsed and the Minor is confirmed by the foresaied testimonie of S. Austin and the confessions of the forenamed Protestants And howsoeuer Protestants The Cath. aduantage ouer Protest will delude this argument they must needs confesse that Catholiks haue the aduantage of them in that Protestāts produce no testimonie which forceth Catholiks to reiect anie booke which anie Father testifieth to haue beene anciently held of the Church for Canonicall as Catholiks produce the testimonie of S. Iames which maketh the Lutherans to reiect his epistle which other Protestants confesse to be Canonicall and an other testimonie out of the bookes
the elect And againe It is certaine that the places which promise saluation vniuersally belong onely to the elect And Beza in Ioan. 6. v. 40. It must not be taken for an vniuersall but for an indefinit proposition Caluin vpon the place cited saieth It speaketh of kinds of men not of all persons And Perkins in Serie causarum c. 52. We must know that this proposition is not generall but indefinit If we proue the same out of these words 2. Pet. 3. v. 10. Not some but all that is Some Not willing that anie perish but all to returne to pennance Beza in Colloq Montisbel p. 422. in respons p. 231. and De Praedestinat cont Castel p. 355. answereth It is plaine that Peter speaketh onely to the faithfull Zanchius l. 5. de Nat. Dei cap 2. It is vnderstood onely of the elect And Bucer in Math. 6. It is ment of them onely whome he hath chosen for to be conuerted and liue If we proue that God calleth all because Christ Math. 11. ver 28. crieth Come to me all that labour and are burdened All that is Some and I will refresh you Beza l. quaest resp vol. 1. p. 699. answereth But yee will say the calling and promise is vniuersall But vnderstand it indefinite and that in regard of certaine circustances of which we spoake and thou shall thinke more rightly For otherwise behould with how necessarie reasons that vniuersall calling is refuted wherefore not an vniuersall calling but onely an indefinite can and must be defended If we proue that God hateth euen the faithfull when they worke iniquitie because Psalm 5. v. 7. it is saied Thou hatest all who worke iniquitie they will except the All that is Some faithfull as appeareth by what we rehearsed l. 1. c. 2. art 9. If we proue that all things are possible to God because so it is saied Math. 19. v. 26. Beza Dial. cont Heshus vol. 1. answereth That saying of thine All things are possible to God hath some exception Of Christ if we proue that he died for all because it is Touching Christ saied 2. Cor. 5. ver 15. If one died for all then all were dead and Christ died for all Beza ib. answereth Sith it is here spoaken All that is Some of the Church or of the elect onely considered vniuersally we must needs restraine All to that whereof the speach is Et Contraremonstrantes in Collat. Hagae p. 131. That All wherewith it is saied Christ died for all is expounded not to be extēded vniuersally to all and euerie and none excepted but is to be restrained onely to the faithfull If we proue that Christ is the propitiation for the sinnes of all the world because 1. Ioan. 2. v. 2. it is saied He is the All the world that is Some propitiation for our sinnes and not for ours onely but also for the whole worlds Zanchius in Summa Praelect tom 7. col 264. answereth When he saieth Christ is the propitiation for the sinnes of the whole world we are not compelled by name of the world He amitteth whole to vnderstand all men vniuersally Agayne Christ is the propitiation onely for the sinnes of the elect of the whole world Caluin vpon this place Nether had Ihon anie other meaning then to make this good common to the whole Church Beza ib. By the name of the world He also omitteth whole are vnderstood all the elect of all ages degrees and places If we proue that Christ is the Sauiour of all men because it is saied 1. Timoth. 4. v. 10. Which is the Sauiour of All that is Some all men especially of the faithfull Author Resp ad Theses Vademont p. 482. answereth This pertaineth to the elect onely Of the Church if we proue that she erreth not in anie Touching the Church point of faith because Christ saieth Ioan. 16. v. 13. When he the spirit of trueth cometh he shall teach you all trueth Whitaker Contr. 2. q. 4. c. 2. expoundeth it thus That is All trueth that is Some all necessarie trueth Agayne I answere that Christ and the holie Ghost teacheth the Church all trueth simply necessarie but yet oftentimes leaueth some error The like hath Rainalds thesi 2. and Bucanus loco 41. But Daneus Contr. 4. p. 632. saieth Properly and truely this promise of Christ pertaineth to those twelue whome he then spoake vnto Wherefore it is a personall blessing which must not be extended to anie other then to those twelue Apostles The like hath Moulins in his Buckler pag. 51. If we proue that wicked men may be in the Church which is the bodie of Christ because S. Paul saieth 1 Cor. 10. v. 17. For being manie we are one bread one bodie all that All that is Some participate of one bread Beza dial cont Heshus p. 280. answereth That All that participate cannot be extended to the wicked Whitaker Cont. 2. q. 1. c. 11. saieth The Apostle speaketh onely of the good and godlie the wicked do not participate that bread whereof the Apostle speaketh If we proue that all the Corinthians and Galathians baptized were in the Church and had put on Christ because 1. Cor. 12. v. 13. it is saied For in one Spirit we were all All that is Some baptized into one bodie And Galat. 3. ver 27. For as manie of you as are baptized in Christ haue put on Christ Whitaker Contr. 24. 1. cap. 8. answereth The Apostle in these places speaketh not of all the Corinthians and Galathians but of those onely who were endued with the spirit of Christ and true faith Touching Sacraments If we proue that Baptisme is Touching Sacraments necessarie to all because Christ saieth Ioan. 3. v. 5. Vnlesse one be borne againe of water c. Pareus l. 6. de Amiss Grat. c. 1. answereth The proposition is to be limitated And commonly One that is Some they except infants If we proue that baptisme is effectuall also in the reprobate because Galat. 3. ver 27. For as manie of you as are baptized As manie that is Some in Christ haue put on Christ Beza ib. answereth It is added As manie for to take away the difference of nations states and sexes And 2. part resp ad Acta Montisb p. 62. By no colour of reason it can be vnderstood vniuersally of euerie baptized person Zuinglius in Elencho tom 2. fol 13. saieth It is spoaken synechdochically All did eate the same spirituall bread when as they onely eate it who were spirituall If we proue that the bound of marriage dureth all the life of the married parties because it is saied 1. Cor. 7. v. 39. A woman is bound to the law so long time as here husband So long that is for a time liueth Peter Martyr ib. answereth When he writeth that a woman is bound to hir husband so long as he liueth the exception which Christ hath must be added to wit vnlesse adulterie be committed
all men because it is saied 1. Tim. 2. v. 6. One Mediator of God and men the man Iesus Christ they limite this to the elect faithfull Beza Epist 28. It is false that Christ is mediator also of the infidels In like sorte Hunnius de Iustif pag. 179. restraineth that saying Hebr. 5. ver 9. He was made to all that obey him cause of eternall saluation to obedience in faith If we proue that vnwritten traditions of faith are to be Touching Traditions beleiued because S. Paul saieth without limitation 2. Thessal 2. ver 15. Stand and hould the traditions which you haue learned whether it be by word or by our epistle they limite this to onely traditions of rites or ceremonies Whitaker Contr. 1. q. 6. cap. 10. Other Protestantes thinke that Paul speaketh of certaine externall matters and rites of no great moment Academia Nemaus Resp ad Tournon pag. 554. By the word Tradition in the Apostles writings is meant ether the application and right handling of doctrine or the appointing of rites and discipline If we proue that Christ committed all his sheepe to S. Touching S. Peter Peter because without anie limitation he saieth to him Ioan. 21. v. 17. Feed my sheepe Whitaker Cont. 1. q. 5. cap. 5. answereth Christ doth not say to Peter Feed all my sheepe but speaketh indefinitely And Beza ib. in vers 15. Must Gods word be thus profaned Surely Christ did not adde All and the difference betwixt vniuersall and indefinite propositions is well knowne As if Protestants did not as well limitate vniuersall propositions as indefinite as appeared in the former chapter Besides Daneus Contr. 3. p. 127. faithfull An indefinite What Protest say of an indefinite proposition proposition is equiualent to an vniuersall And Caluin in 1. Ioan. 3. v. 3. An indefinite speach is as much as an vniuâ—â—sall And 4. Instit c. 17. § 29. It is our parte whatsoeuer is absolutely spoake of Christ so to embrace as without exception that take place with vs which he would say If we proue that the Church is alwaies famous and visible Touching the Church because Isaie c. 2. v. 2. saieth without limitation of time And in the latter dayes the mountaine of the house of our Lord shall be prepared in the top of mountaines and shal be eleuated aboue the litle hilles and all nations shall flow vnto it Et c. 61. ver 9. And they shall know their seed in the Gentils and their budde in the middest of peoples And Miche 4. v. 8. And the remanent of Iacob shall be in the Gentils in the middest of manie peoples as a Lion amoÌ„g the beasts of the forest Whitaker Contr. 2. q. 2. c. 2. answereth The Prophets foretell that no kingdome shal be so glorious no cittie so ample no Empire so large as the Church shal be in the times of the Messias But we neuer read that the Lord hath promised that this maiestie and glorie of the Church shal be constant and perpetuall Et Morton in Apolog. part 1. l. 1. c. 13. The league is indeed perpetuall but this so admirable successe is not alwaies so vniuersall but in a manner peculiar to the age of the Apostles If we proue that the Pastors of the Church be alwaies visible because Christ saieth of them Math. 5. v. 15. A cittie cannot be hid situated vpon a mountaine Whitaker loc cit answereth Albeit Christ say that godlie Doctors and Pastors shall not be obscure nor escape the sight of men yet he saieth not that there shal be alwaies such Doctors which may be as visible as mountaines If we proue that the Church is the pillar of all trueth of faith because S. Paul 1. Timoth. 3. ver 15. without anie limitation calleth her the pillar and strength of trueth Whitake Contr. 2. q. 4. c. 2. answereth In this place is meant not simply all trueth but onely necessarie trueth And Vorstius in Antibel p. 143. The Apostle speaketh not of euerie trueth that howsoeuer pertaineth to religion but onely of holesome trueth or which is necessarie to saluation and that conditionally also to wit so long as she shall remayne the true Church of Christ If we proue that the Church is alwaies infallible in faith because without limitation to anie time she is called loc cit The pillar and strength of trueth P. Martyr in locis clas 4. c. 4. § 21. saieth I graunt She is indeed the pillar of trueth but not alwaies but when she relieth vpon the word of God Confessio Heluet. c. 17. She erreth not as long as she relieth vpon the rock Christ and the foundation of the Prophets and Apostles Daneus Contr. 4. p. 717. The place of Paul speaketh of the visible Church which on earth is the keeper of heauenlie doctrine so long as she is true Bullinger Dec 4. Serm. 5. The Church erreth not so long as she heareth the voice of her Spouse and Pastor Herbrandus in Compend loc de Eccles She erreth not so long as she houldeth and followeth the word of God Of we proue that the Church is to be heard simply in all things because our Sauiour without anielimitation saieth Math. 18. v. 19. If he will not heare the Church let him be to thee as an Ethnik and Publican Whitaker lib. 1. de Scriptura c. 13. sect 1. answereth The Sonne of God himselfe commanded to heare the voice of the Church but not preaching anie thing but Scripture Herbrand loc cit saieth the Church is to be heard as long as she preacheth heauenlie and incorrupt doctrine Moulins in his Buckler p. 84. limitateth this speach of Christ to quarrels betwixt particular men and not to questions of religion The like saied Feild l. 4. de Eccles c. 4. and others If we proue that the Church in teaching cannot erre because Isaias saieth c. 59. v. 21. This is my couenant with them saieth our Lord My spirit is in thee and my words which I haue put in thy mouth shall not departe out of thy mouth and out of the mouth of thy seed and out of the mouth of thy seeds seed saieth our Lord from this present for euer Whitaker libr. 1. de Scriptura cap. 11. sect vlt. answereth This promise is not made to the teaching Church but to the whole Church that is to the elect If we proue that the militant Church is perpetuall because the Scripture saieth that Christs kingdome shal be perpetuall Daneus Contr. 4. p. 718. answereth All these places and the like properly pertaine to that Church which God shall gather in heauen not on earth If we proue that the visible Church is alwaies the true Church because she is called 1. Timoth 3. the pillar of trueth Daneus loc cit pag. 721. answereth Let him know that the visible Church then and so long is saied to be the true Church as long as the voice of heauenlie and Euangelicall trueth soundeth in her If we proue that the visible Church cannot
erre because Math. 16. v. 18. it is saied that the gates of hel shall not preuaile against the Church Moulins in his Buckler p. 49. answereth That is meant of the Church of the elect not of the vniuersall visible Church If we proue that the Church of anie age is to be heard because Christ Math. 18. Without anie limitation of time biddeth vs to heare the Church Herbrand in Compend loc de Eccles answereth This command is not vniuersall of the Church of all times but Christ speaketh of his litle Church according to the condition of those times which then wanted a pious politik Magistrate who was a mēber of the Church In like sorte Whitaker l. 1. de Script c. 7. sect 8. limitateth those words of Christ Ioan. 6. He shall teach you all trueth and those Luc. 10. v. 16. Who heareth you heareth me ib. c. 8. sect 1. and those of S. Ihon. 1. c. 4. v. 6. Who knoweth God heareth vs in l. 2. de Script c. 6. sect 3. to the Apostles onely If we proue that none may preach vnlesse he be sent because S. Paul saieth absolutely Rom. 10. v. 15. How shall they preach vnlesse they be sent they except where a Church is not yet founded or where Pastors teach not truely or where all things are in confusion as appeareth by what we tould l. 1. c. 7. art 8. If we proue that none may marrie after diuorce because without anie limitation it is saied 1. Corinth 7. v. 10. But to Touching Matrimonie them that are ioyned in matrimonie not I giue commandment but our Lord that the wife departe not from her husband and if she depart to remaine vnmarried or to be reconciled to her husband Caluin ib. answereth This is not meant of those who haue beene diuorced for adulterie Others except other cases as appeareth by whath hath beene saied l. 1. c. 12. art 6. And in like manner they limitate those words Math. 19. ver 9. He that shall marrie her that is dimissed committeth aduoutrie For thus Beza in Luc. 16. v. 18. The Lord speaketh of diuorces vsed amongst the Iews amongst which diuorce for adulterie cannot be reckoned The like he hath in 1. Cor. 7. v. 11. Bucer in Math 8. and others If we proue that all men ought to confesse all their Touching Confession sinnes to men because S. Iames c. 5. v. 16. absolutely saieth Confesse your sinnes one to an other Caluin 3. Instit c. 4. § 12. answereth Such a confessiō must befree so as it be not exacted of all but onely commended who feell that they haue need of it And moreouer that nether they who vse it for their need be compelled by any precept or drawne by any cunning to tell all their sinnes but as farre forth as themselues shall thinke fit Cōfessio Heluet. cap. 14. restraineth Saint Iames words to those sinnes onely which are committed against our neighbour If we proue that now a dayes sick persons are to be Touching extreme Vnction anointed with oile because S. Iames. c. 5. v. 14. saieth Is any man sick among you Let him bring in the Preists of the Church and let them pray ouer him anoiling him with oile in the name of our Lord Caluin 4. Instit 19. § 19. answereth This is commanded by Iames To wit Iames spoake for that time whiles as yet the Church did enioy this blessing If we proue that all who soeuer beleiue not shal be Touching faith damned because Christ saieth absolutely Marke vlt. v. 16. He that beleiueth not shal be condemned Zuinglius l. de baptismo tom 2. fol. 93. answereth What man is so doltish blockish and blind who seeth not that these words of Christ are spoaken onely of those who hauing heard the Ghospell do not beleiue Musculus in locis lit de Baptismo These kind of sentences concerning faith are not to be applied to infants as these Without faith it is impossible to please God c. If we proue that almes deliuereth as well from sinne Touching good workes past or present as to come because it is saied Tobie 4. ver 11. Almes deliuereth from all sinne and from death they restraine this to future sinnes Apologia Confess Augustan c. de Resp ad Argum. We grauut that almes do merit many benefits of God and deliuereth not from present but from future sinne that is deserue that we be defended in dangers of sinne and death If we proue that almes do purge inwardly or the soule because without limitation it is saied Luke 11. v. 14. Giue almes and behould all things are cleane vnto you they limitate this to outward cleasing onely Peter Martyr in Rom. 11. The third way of expounding this place is more fit as I thinke For Christ exhorteth them to cleanse their soule which is within and that is done by faith And as touching outward things he addeth Giue almes so all things shal be cleane to you If we proue that we may sell all and giue to the poore because our Sauiour saieth Math. 19. vers 21. If thou wilt be perfect sell what thou hast c. Perkins in Casibus Consciēt l. 3. c. 4. limitateth that counsaile of Christ to that man alone to whome he spoake saying Those words containe a personall and particular commandment And in like sort Fulk Math. 19. not 9. and Mark 10. not 3. If we proue that the conception of concupiscence or Touching sinne the inuoluntarie act thereof is no sinne before God because S. Iames saieth cap. 1. v. 15. Concupiscence when it hath conceaue bringeth forth sinne Caluin ib. answereth Iames disputeth not when sinne beginneth to be borne so that it be sinne and reputed for such before God but when it sheweth it selfe If we proue that the keeping of the law is absolutely necessarie to life euerlasting because Christ saieth absolutely Math. 19. v. 17. If thou wilt enter to life keepe the commandements they limitate these words to a certaine manner of entring to wit as they speake by entring by the law or by good workes or merits Caluin in Math. 5. ver 21. Who will enter to life by good workes those he biddeth nothing els but to keepe the commandments of the law And vpon this place We gather that this answere of Christ is according to the law And in Antidot Concil session 6. cap. 9. Surely whosoeuer will merit eternall life hath a rule prescribed to him by the law Doe these and thou shalt liue In like sorte answereth Pareus lib. 4. de lustificat cap. 2. And Illyricus in Claue part 2. tract 6. saieth That all men are bound to doe good and auoid sinne vnder paine of losse of eternall life is a sentence of the law and both must and ought to be restrained by the Protestant Ghospell or remission of sinnes So that no precepts of doing good and auoiding ill pertaine to the Protestant Ghospell If we proue that with Gods grace a man may inwardly conuert himselfe
from euill to good because it is saied absolutely Zacharie 1. ver 3. Conuert to me saieth the Lord of hostes and I will conuert to you they limitate this onely to outward conuersion Peter Martyr in Roman 11. The Prophet spoake not of inward iustification but of outward conuersion to good workes If we proue that we are not infallibly certaine of forgiuenesse Touching Iustification of sinnes or eternall punishment because it is saied absolutely Ioel. 2. v. 14. Who knoweth if he God will conuert and forgiue and the like is saied Ion. 3. v. 9. Kemnice in locis part 2. tit de Argum. limitateth this to forgiuenesse of temporall punishment and saieth All the speach of the Prophet tendeth to that he treateth of remission of temporall punishment In like sorte he limitateth manie other places of Scripture in which forgiuenesse is attributed to workes onely to forgiuenesse of temporall punishment That also of Tobie cap. 4. Almes deliuereth from death he restraineth to temporall death And in like manner promises made to good workes he limitateth to certaine blessings in this world or in the next but will not haue them extended to eternall life And finally wheresoeuer in the Scripture anie man praieth God to iudge or reward him according to his iustice he limitateth that to the iustice of his cause or quarell with other men If we proue that euerlasting happines is giuen for good Touching eternall life workes because S. Iames saieth cap. 1. ver 25. He that hath remained in it not made a forgetfull hearer but a doer of the worke this man shal be blessed in his deed they limitate this to blessednes in this life Schlusselburg to 8. Catal. Haeret. p. 497. thus answereth to this place To be blessed is not alwaies taken in holie writ for eternall saluation but for blessednes in this life If we proue that we must not onely beleiue but also keepe the law because Christ saieth Math. 5. ver 18. I am not come to break the law but to fulfill Caluin ibid. answereth Here is treated of doctrine not of life Touching doctrine we must not imagin anie abrogation of the law by the coming of Christ And v. 19. where is saied One iot or one tittle shall not passe of the law till all be fulfilled Caluin ibid. saieth I answere that word be done or fulfilled is not referred to mens liues but to the solide trueth of doctrine If we proue that our consciences are obliged by the particular Touching laws of men iust lawes of Princes because it is absolutely saied Rom. 3. v. 2. He that resisteth power resisteth the ordinance of of God and v. 5. Be subiect of necessitie not onely for wrath but also for conscience sake they limitate these words to the power of Magistrates in generall Daneus Contr. 5. p. 1127. To obey the Magistrate in generall is a matter of conscience but to obey this or that law of the Magistrate wholy and in all points we are not bound in conscience And Whitaker libr. 8. cont Dureum sect vlt. We must obey the Magistrate in generall for conscience sake because by a generall precept we are commanded to obey the Magistrate but particular lawes of Magistrates haue no command ouer our consciences In like sorte Caluin 4. Instit c. 10. § 5. Wherefore thus in forme I frame my ninth argument who not onely in so manie and so great matters do contradict such words of holie Scripture and in such sense as we haue seene but also take so much vpon them as limitate and restraine so manie and so weightie sentences of Scripture they are to be thought to gayne say the right sense of Scripture But Protestants do so Therefore c. CHAPTER X. THAT PROTESTANTS CHANGE manie absolute Propositions of Scripture into conditionals THE tenth argument shal be taken from that Protestants are forced to change manie and weightie absolute Propositions of Scripture into conditionals For if we proue that absolutely God will not the death Touching God of a sinner but rather his life and conuersion because he absolutely saieth Ezechiel 18. and 33. I will not the death of a sinner but rather that he be conuerted and liue Caluin l. de Praedestinat pag. 706. answereth Whereas the Prophets speach exhorteth to pennace no maruaile if God say he will haue all to be saued but the mutuall relation betwene threats and promises sheweth that such kind of speaches are conditionall So the promises which inuite all to saluation shew not what simply and precisely God hath decreed in his secret counsaile but what he is readie to doe to all that are brought to faith and pennance Touching the Church if we proue that the gates of Touching the Church hell shall not preuaile against her because Christ doth absolutely so promise Math. 16. ver 16. Besnagus l. de statu Eccles cap. 8. and others adde this condition If she forsake not her dutie and the word of God If we proue that simply we must heare the Pastors of the Church because Christ saieth Luk. 10. ver 16. He that heareth you heareth me and he that despiseth you despiseth me Caluin ib. addeth this condition If the Church do faithfully her dutie If we proue that the Church is simply infallible because 1. Timoth. 3. she is simply called the pillar and strength of trueth Vallada in Apol. cont Episcop Lusonensem cap. 20. answereth The visible Church cannot be the pillar of trueth but as it is grounded vpon the doctrine of the Apostles Vorstius in Antibell pag. 143. The Apostle speaketh conditionally to wit as long as the Church perseuereth to be the Church of Christ Academia Nemaus resp ad Tournon p. 546. Let it be a true and faithfull Church if it discerne trueth from falsitie by vndoubted and authenticall trueth If we proue that the Church is simply to be heard because Christ saieth Math. 18. ver 17. If he heare not the Church let him be to thee as an Ethnick and Publican White in his way p. 78. answereth The sense is that we must obediently heare the Church and obey her not simply in all things but conditionally as long as she speaketh agreably to Gods word And Author respons ad Theses Vademont pag. 688. The answere is easie and readie As long as the Church teacheth the word of God she is to be heard but her authoritie is none when she seperateth her selfe from Gods word And when Bellarmin had brought manie places of Scripture to proue that the Church cannot faile Vorstius libr. cit pag. answereth In them certaine conditionall promises are proposed vnto vs by which eternall saluation and securitie against Satan death c. is promised of God to all and euerie faithfull to wit as farre forth and as long as they shal be such or perseuer in true faith If we proue that there are some doers of the law as Touching Gods law well as there are hearers because Saint Paul saieth absolutely Rom. 2.
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
be in it selfe cleare So Pareus in Gal. 2. lect 25. The Ghospell teacheth good works not of it selfe but borroweth the doctrine of workes from the law So the some Pareus Colleg. Theol. 9. disput 39. The Thessalonians tooke not vpon them to iudge or to debate whether Gods trueth were to be admitted but onely examined Pauls doctrine according to the touchestone of Scripture So Caluin act 17. vers 13. As if Paules doctrine and Gods trueth were not all one The Ghospell in a most large sense is taken for the whole doctrine of Christ and the Apostles Largely for the doctrine both of grace and faith and of repentance and new obedience but straitely and properly for the doctrine of grace by faith So Pareus l. 4. de Iustif c. 3. Finally the Scripture speaketh as the law not as the Ghospell by which distinction they delude manie places of Scripture as is to be seene in Luther de seru arbit to 2. f. 449. Caluin in Math. 19. vers 17. Pareus l. 4. de Iustif cap. 2. Schlusselb to 8. Catal. p. 441. to 2. p. 270. Of S. Peter and the Apostles they haue inuented these Of the Apostles new distinctions S. Peter is first of the Apostles in order not in iurisdiction The Apostles are foundations of the Church as those that found the Church not as those on which it is founded or as Iunius spaketh Cont. 3. l. 1. c. 10. The Church is founded vpon Peter as vpon a pillar not as on a foundation Of Pastors they distinguish That authoritie is in the Of Pastors word which they preach not in themselues That they gouerne the visible Church but not the Catholike That in case of necessitie they are made without mission but not otherwise See l. 1. c. 7. Of the Church they haue brought in these new distinctions Of the Church That for professiō of faith there is one Church visible an other inuisible That she is infallible in fundamentall points but not in others That she is to be heard when she preacheth Scripture but not otherwise That she is the pillar to which trueth is fastened not on which it relieth So saieth Riuet Tractat. 1. sec 39. Or as Andrews writeth in Resp ad Apol. Bellar. c. 14. She is so the pillar of trueth as that she relieth vpon trueth not trueth vpon her That the Church is necessarie to beleiue the Scriptures not to know them So whitaker lib. 3. de Script 396. That the Church is the staye and pillar of trueth not the foundation of trueth Heilbruner in Colloq Ratisb sess 7. Of the Sacraments they distinguish in this sorte They iustifie as signes or seales not as causes They are receiued Of Sacramēts whole and intire of the good but not of the badde that baptisme is the lauer of regeneration passiuely not actiuely So Daneus Contr. 2. c. 12. That baptisme is but one taken wholy but is twoe taken by partes So Beza part Resp ad Acta p. 44. That the Church is cleansed significatiuely by the baptisme of water but really by the baptisme of the spirit So Beza ib. p. 115. or as Polanus saieth in Disp priu p. 37. Sinnes are saied to be blotted out by baptisme not properly but in a figuratiue sense The same Beza in Hutter in Analysi p. 54. saieth I neuer simply saied that baptisme was the obsignation of regeneration in children but of adoption Perkins in Galat. 3. By baptisme actuall guilt is taken away but not potentiall Pareus in Gal. 2. lect 23. Absolutely we are all borne sinners but in regard of the couenant we are borne Christians or Gods confederats Of the Eucharist they haue these distinctions That it Of the Eucharist is the symbolicall bodie of Christ but not his true bodie That Christ his flesh killed doth profit vs but not eaten That it is exhibited in the Supper according to the vertue thereof not according to the substance That when S. Paul saieth 1. Cor. 11. He eateth iudgement to himselfe he meaneth not of damnation but of correction So wolfius in Schusselb l. 1. Theol. art 25. In like sorte they say that Preists forgiue sinne indirectly not directly directly as it is an offense of the Church indirectly as it an offense of God So Spalata l. 5. de Repub. c. 12. Of faith they make these distinctions That one is Catholike Of Faith or vniuersall or historicall an other speciall Againe that one is abstract naked simple an other concrete compounded incarnate So Luther in Gal. 3. to 5. That there is one habituall and actuall of men an other potentiall and inclinatiue of infants So Pareus l. 3. de Iustif c. 14. or as Polanus saieth part 2. thes p. 651. Infants haue not altogether the same faith that men haue yet they haue some thing proportionable Piscator in Thesibus l. 2. pag. 252. Adam before his fall had not iustifying faith or as Pareus writeth l. 1. de Amiss Grat. c. 7. Adam lost faith of the commandement but not faith of the promise Bullinger dec 5. serm 7. Infants are faithfull by the imputation of God Agayne They are baptized in their owne faith to wit which God imputeth to them Zanchius in Supplicat to 7. Manie reprobates are endued with a certaine faith much like to the faith of the elect but not with the same Perkins in Cathol 4. c. 5. There is one generall and Catholike faith wherewith a man beleiueth the articles of faith to be true and an other iustifying or particular faith Thus they distinguish of faith And in like sorte they distinguish of the iustification of faith to wit that it iustifieth relatiuely or correlatiuely not absolutely and as an instrument not as it is a worke Bucanus in Institit loc 3. Faith is saied to be imputed to iustice not properly but relatiuely Polan part 2. thes pag. 197. We are iustefied by faith not properly but relatiuely Reineccius tom 4. Armat cap. 21. Faith iustifieth as well absolutely as considered relatiuely Pareus in Galat. 3. lection 32. Faith is imputed to iustice relatiuely Agayne Faith iustifieth organically And in Colleg. Theol. 2. disp 10. We are saied to be iustified by faith but not formerly nor meritoriously but organically Touching the losse of faith they thus distinguish Zanchius in Supplication citat The elect loose faith in parte but not wholy Beza in Prefat 2. part respons ad Acta Faith sometimes sleepeth sometimes seemeth to be quite lost but yet is not lost Agayne There is a lethargie of faith but no losse The feeling or vse of faith is lost for a time but not faith it selfe Some reprobates do beleiue with a generall and historicall faith common to the Diuels themselues Tilenus in Syntagm capit 43. The faithfull become sometimes outliers but not runawaies or forsakers In like sorte they say that faith without works at the time of iustification is not dead but at other times if it be without workes it is dead Likewise Reineccius
who aâ—ouÌ„d with iustice according to the doctrine of the law not of the Ghospell Scarpe de Iust CoÌ„t 1. IustificatioÌ„ effectiuely is immediatly of Christ alone but sanctificatioÌ„ is of the holie Ghost IustificatioÌ„ quitteth vs in the iudgemeÌ„t of God not sanctificatioÌ„ Et CoÌ„t 7. There is a twoefould ablutioÌ„ of sinne the first is of the guilt and this is iustâ—ficatioÌ„ the second is of the inherence thereof and this is sanctâ—fication Bullinger dec 3. serm 9. There is a duble iustice iustificant and obediâ—nt Polanus part 2. thes The grace which Adam receaued in creation was not grace which maketh gratefull Et in Disp priuat Sinnes are blotted out by pennance not causatiuely but osteÌ„siuely Riuet tract 3. sec 26. We are perfectiuely imputatiuely iust but inhereÌ„tly iust onely imperfectly Touching the law they distinguish in this new sorte It is Of Gods law abrogated from the faithfull according to rigor and imputatioÌ„ no according to obligation There is a twoefould fulfilling of the law legall and Euangelicall Mans law bindeth in generall not in particular Whitaker libr 8. cont Dur. sect 96. saieth The Decalogue is taken away in parte but not simply Caluin in Actor 15. vers 10. The commandements are an vnsupportable yoake for to be exacted not for doctrine Pareus l. 2. de Iustif cap. 7. They are heauie concerning perfection not for inchoation Reineccius to 4. Arm. cap. 13. They are light in respect of imputation and inchoation but not of perfect fulfilling Bucan in Instit loco 19. To the regenerate the law is possible by imputation of the satisfaction of Christ and by inchoation of newnesse Scarpius de Iustif CoÌ„t 12. The law is possible for outward precepts not inward in parte not in whole or by inchoation or in Christ not in our selues Musculus in locis titul de Legibus Christians fulfill the law perfectly in Christ imperfectly in themselues Polanus in disput priuat 40. The regenerate keepe the precepts of God by by imputation but themselues keepe them not Reineccius tom 4. Armat cap. 13. According to the law none is worthie before God but according to the Ghospell the godlie are worthie before God These and manie such other distinctions neuer heard What onely distinctions Protestants say they allow of before among Christians haue Protestants deuised against which at this present I obiect onelie this that themselues teach that no distinctions are to be admitted in Diuinitie which are not gathered out of expresse and plaine places of Scripture For thus Whitaker Contr. 4. quaest 1. cap. 3. That rule is much to be esteemed That in diuinitie no distinctions are to be allowed but such as are proued by plaine passages of Scripture And lib. 2. de Concupisc cap. 7. We may say and defend what we will if such distinctions be accepted Sadeel ad Repetit Sophism Turriani It is a theologicall rule All distinctions in diuinitie must be proued by expresse places of Scripture The like hath Perkins l. de Caena to 1. col 861. and others Their most vsuall distinctions wherewith most coÌ„monly Most vsuall distinctions with Protest they delude the testimonies of Scripture are these though perhaps all of them vse not the verie selfe same termes To wit Before men not before God or which cometh all to one It seemeth so but is not By this distinction they delude all those testimonies of Scripture which teach that reprobate or euill men may beleiue doe good workes be in the Church that reprobates may be iustified that good workes doe iustifie redeeme sinnes or the like Which they expound before men not before God or in shew not in deed An other vsuall distinction of theirs is In it selfe or in an other thing By this they delude those testimonies of Scripture which say that good men are iust worthie of God fulfill the law that baptisme forgiueth sinnes Almes deliuereth from death and such like which they expound in an other not in themselues as that good men are iust worthie of God fulfill the law in Christ not in themselues that almes deliuereth from death not in it selfe but in faith as saieth Confessio Augustana c. de Implet legis and that baptisme remitteth sinnes not in it selfe but in faith So Caluin in Act. 2. v. 38. A third vsuall distinction of theirs is SignificaÌ„tly not Causally By this they delude those testimonies of Scripture which teach that Sacraments worke grace Preists remit sinnes good works doe iustifie doe cause life euerlasting and the like Which they expound Significantly or ostensiuely not Causally Their fourth accustomed distinction is In parte not simply or wholy Thus they delude those testimonies which auouch that there is inherent iustice that sinners are taken away that good mens good workes are good and such like which they expound In parte not simply or wholy Their fift vsuall distinction is A saying of the law not of the Ghospell Thus they delude all the sentences of Scripture which declare that iustice and life euerlasting is to be purchased by good works that the keeping of the law is necessarie to life and such like For these kind of sayings they will haue to be onely of the law not of the Ghospell But their most vsuall distinction of all is Figuratiuely not Properly which kind of deluding the Scripture is most ample and containeth almost all the former kinds For what seemeth to be is not is figuratiuely not properly Likewise what is in parte and not simply what is not in it selfe but in another is figuratiuely and not properly Yet because this their distinction would wax stale if it were vsed vnder the same termes in all places and the vanitie thereof would easily appeare if nakedly it were applied to some places therefore at least in words and with some litle differences they haue deuided it into diuers Peculiarly by this distinction they delude all those testimonies of Scripture which teach that the Eucharist is the bodie and blood of Christ that eternall life is a reward that the Apostles are the foundations of the Church that the Ghospell is a law Christ a law giuer descended into hell that there is in the Church an altar a sacrifice and the like These forsooth are their fine plaisters which they applie to cure all the wounds which are giuen them by the sword of the word of God which if they will let other Heretiks vse in such sorte as they doe nothing at all will be proued out of Scripture Wherefore thus I frame my 22. argument They who besides their opposition to the expresse words of holie Scripture related in the first booke are forced in manie and great matters to deuise friuolous and verball distinctions and such as destroye themselues and were neuer heard of before among Christians they contradict the true sense of holie Scripture Protestants doe so Therefore c. CHAPTER XXIII THAT PROTESTANTS CONFESSE THE vniforme consent of Fathers Councels and of the Church to be against
dead of praier to the dead of forbiddacne of marriage and other such like doctrines This consent we denie to be a note of the Church for in all these things they did dot consent with the Ancient fathers with mutuall consent Apostolicall Church Duditius in Beza epist 1. saieth thus If it be trueth which the ancient Fathers haue professed with mutuall consent that is all on the Papists side Thus they touching their dissent from the Fathers In like manner they confesse that they dissent from the Church and Councells For thus P. Martyr in 1. Cor. 3. That The Church alwaiâ—s praied for dead The ancient Church The Church at 500. also vseth to be obiected to vs. That the Church hath alwaies praied for the dead which truely I doe not denie Whitaker CoÌ„t 2. q. 5. c. 7. I answere True it is that Caluin saieth and the Centurie writers that the ancient Church erred in manie things as of limbus of free will of merit of works and the other things before rehearsed Agayne I say that the Church which was 500. or 600. years after Christ did not hould in all points the doctrine of the Apostles For she held some errors Casaubon epist ad Cardin. Perron It was a most ancient custome that in the publike praiers of the Church remembrance should be made of the The ancient Church dead and rest praied for them of God The ancient Church by this means approued her faith of the resurrection to come Zuinglius in Elencho tom 2. speaking of the ceremonies In the beginning of the Church Generall Councells of baptisme saieth We know that in the beginning of the Church these things were vsed The like they confesse touching Councells For thus Confessio Anglica art 21. Generall Councells may erre and sometimes haue erred euen in the things which belonge to the rule of pietie Vrban Regius in Interpret All Councells The ancient Councels loc to 1. It is more cleare then the light that all Councells haue pernitiously erred Caluin 4 Insit c. 9. § 10. There is some thing wanting euen in those ancient and purer Councells There was a notable example hereof in the Councell of Nice Whitaker Cont. 2. q. 7. c 7. auoucheth that the Councell of Nice and Chalcedon haue erred Nether doe Protestants onely dissent froÌ„ the vniforme consent of Fathers Councels and Church but also they make small account thereof For thus P. Martyr in loc Tit. Not Fathers euen agreing Script § 16. But at least say they then are the Fathers to be allowed when they agree amongst themselues No not then alwaies Et lib. de votis As long as we abide in the Fathers we shall alwaies remayne in the same errors Whitaker Cont. 1. q. 5. c 8. The agreing exposition of the Fathers is no rule of expouÌ„ding Not witnesses without exceptioÌ„ Scriptures Cont. 2. q. 7. c. 7. We denie not but the Fathers be witnesse of the trueth but so as they be not without exception for all haue erred l. 6. cont Dur. sect 3. The consent of Fathers is not sure and free from error Et ad Demonst 7. Sanderi Not the whole Senate of Fathers Nether will we thinke that thou hast demonstrated any thing though thou couldest bring the whole Senate of Fathers against vs. Rainolds in his Conference p. 151. Trueth is not to Not all be tried by consent of Fathers Psal 150. If not one or twoe of the Fathers but all haue thought it nor thought it onely but haue written it nor written it onely but thought it not obscurely but clearely nor seldome but often nor for a time but perpetually yet their consent were not secure And he termeth vniuersalitie antiquitie consent rotten postes Yea in his 5. Thesis he will haue the Roman Church to be no true Church because she forbiddeth the Scriptures to be expounded contrarie to that sense which our holie mother the Church doth hould or contrarie to the vniforme consent of Fathers By which forbiddance saieth he are often reiected those senses which the spirit by the tenor of the words and sentences doth teach to be the meaning of the holie text MortoÌ„ in Apol. part 1. l. 1. c. 69. Sometimes neglecting the persons of the Fathers it is most safe to fech the prime antiquitie out of the Apostolicall writings Which is saieth he the Protest defense to reiect the Fathers prore and puppe of the Protestants defense Caluin 4. Instit c. 9. § 12. Let no names of CouÌ„cells of Pastours of Bishops hinder vs that we trie not all the spirits of them all with the square of Gods word for to finde whether they be of God Daneus CoÌ„tr. p. 289. Touching the saying of the Fathers this is our breif answere to them all We regard not what the Fathers haue saied but how Saying of Fathers not reguarded truely Et Cont. 5. p. 698. We must not looke what the Fathers haue written but what they should haue writteÌ„ Vorstius in Antib p. 395. The Protestants doe not thinke that they ought much to care what the ancient Fathers haue thought or written of this Not to be cared for matter Pareus l. 5. de Iust c. 5. I say that Scripture is to be expouÌ„ded by Scripture not by Fathers Et l. 2. de Grat. c. 14. Though all the Fathers agreed well yet were it weake Reineccius to 1. Arm. Not all fathers together c. 9 WheÌ„ all Doctors of the Church with a common consent doe teach some thing to come from Apostolicall tradition is that to be beleiued to be Apostolicall tradition No. Gerlachius disp 22. de Eccles The Fathers haue straied from the path of trueth not in these onely wherein they disagree with themselues and with others but in those also which they haue vniformely deliuered Celius Secundus de Amplit regni Dei lib. 1. Should then the Their authoritie nothing at all authoritie of so manie ancient Fathers the consent of ages auaile nothings Nothing at all Polanus in thes part 3. p. 546. We cite them â—estimonies of Fathers â—specially when we handle points of religion controuerted with Papists not for our sake but for Papists that we may refute Papists by the Fathers whome they haue Fathers cited as Heathens made their iudges as in ould time the Fathers refuted the HeatheÌ„ by the testimonies of the Sybills of Poets Philosophers orators and Heathen Historians As therefore the Fathers vsed the testimonies of Heathens against HeatheÌ„s So we produce the testimonies of Fathers against Papists Muscul in loc tit de Scrip. As for me I require not the testimonies of Fathers for to giue authoritie to Canonicall Scripture and to make distinction betwene it and the Fathers writings contenting my selfe with the authoritie and canon of the Scripture it selfe But because our aduersaries endeauour to trouble the trueth by pretext of Fathers I well alledge them where they are against their endeauours but when they cite any 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
which Protestants assigne I let passe that the Lutherans say that the Sacramētaries had their exposition of the Scripture frō the Diuell and that Luther professeth that he was taught of the Diuell as perhaps we shall proue an other time at large Wherefore thus I make my 28. argument They who in so manie and weightie matters do expressely contradict such plaine words of Scripture and yet haue no infallible way to attaine to the true sense thereof must needs contradict the true sense of Scripture But Protestants be such Therefore c. CHAPTER XXIX THAT PROTESTANTS ARE FORCED to admit no Iudge in the Church to whose iudgement they will stand THE 29. Argument wherewith we will proue that Protestants are against the true sense of Scriptrue shal be because their doctrine is so plainelie against Scripture as they dare not admit anie Iudge thereof For thus Zuinglius tom 1. in Explanat artic 67. Protest admit Iudge I suffer no man to be iudge in the matter of trueth and faith Whitaker Contr. 1. quaest 5. c. 4. God hath reserued to himselfe the iudgement of religion and hath not graunted it to anie man And Contr. 4. q. 1 c. 2. There is now no infallible iudge on earth which is man Vorstius in Antibel pag. 80. We haue proued that onely Christ or the holie Ghost speaking plainely in Scripture is to be accounted this supreme iudge of controuersies of faith Pareus in Colleg. Theol. 4. Disputatio 2. The supreme iudge of interpretations of Scripture and controuersies of faith from whome there is no Appeale is is no man now nor since the Apostles nether Church nor Councell c. Lutherans in Colloq Ratisb Session 9. Proue this that besides the written law there must be an other visible iudge appointed The like saieth Academia Nemausiensis Resp ad Tournon Eliensis resp ad Apol. Bellarm. c. 14. Feild l. 3. de Eccles cap. 13 16. Moulins in his Bucler art 3. sect 6. and other Protestants commonly But that there must needs be admitted a iudge in the Church to whose iudgement we must stand I proue First out of Scripture For Deut. 17. it is saied If thou perceaue that There must needs be a Iudge the iudgement with thee be hard and doubtfull thou shalt come to the Preists of the leuiticall stock and to the Iudge that shal be at that time and thou shalt aske of them who shall shew thee the trueth of the iudgement and thou shalt doe whatsoeuer they that are presidents of the place which our Lord shall chuse shall say and teach thee according to the law and shalt follow their sentence nether shalt thou decline to the right hand nor to the left hand But he that shal be proud refusing to obey the commandement of the Preist who at that time ministreth to our Lord thy God and the decree of the Iudge that man shall die Behould a Iudge instituted in the Church vnder the law and him to be obeyed vnder paine of death Likewise Math. 18. Christ saieth If he will not heare the Church let him be to the as an Ethnik and Publican And Actor 15. When the Christians did disagree about the obseruation of Iewish ceremonies they apointed that Paul and Barnabas should goe vp and certaine others of the rest to the Apostles and Preists in Hierusalem vpon this question and all true Christians submitted themselues to their decree and S. Paul commanded it to be kept And the like practise hath beene euer obserued in the Church and they held for Heretiks who did not submit themselues to the iudgement of a lawfull Councell Secondely I proue it out of the Fathers For thus S. Ciprian Epist 55. For nether are Heresies risen or Schismes sprung from anie other roote then because the Preist of God is not obeyed nor beleiued that there is one preist for a time in the Church and one Iudge for a time in steed of Christ Loe to denie that there is a iudge in the Church in steed of Christ is the occasion of all Heresies and Schismes And S. Austin l. 1. cont Crescon c. 33. Whosoeuer feareth to be deceaued in the obscuritie of this question let him aske the Church of it whome the holie Scripture doth shew without anie doubt Thirdly because it was euer the custome of Heretiks Heretiks denie a Iudge to denie that there is a Iudge in the Church Whereupon the Donatists in Breuic Collat. say that Christ must be the iudge of this cause stirring vp enuie to Catholiks because they had requested a man to be iudge Fourthlie I proue it by reason because it is a plaine argument of an euill cause that the Patrons thereof dare not submit it to the iudgment of anie Iudge in the common wealth Besides there can be no peace in anie societie or commonwealth vnlesse beside the laws there be some Iudge who may determine matters and to whose iudgement men must stand And who denie such Iudges ether mantaine an ill cause or loue not peace but continuall braules For these and the like arguments Protestants sometime Protest sometime admit a Iudge in Words in words doe admitt a Iudge in the Church For thus Whitaker Cont. 1. q. 5. c. 4. I confesse that in euerie common wealth there ought to be Iudges who may make an end of contentions amongst men Et c. 7. God indeed hath left a Iudge to his Church but who it is now is question and debate betwene vs and the Papists Eliensis cap. 14. cit But beside the law there is need of another liuely Iudge Who denieth that Melancthon in Resp ad Ant. Bauar tom 3. We openly confesse that there must be iudgments in the Church But indeed they will haue the Scripture onelie to be this Iudge For thus Zuinglius disput 1. to 1. I will neuer admit any other iudges beside the holie Scriptures Which is in word to admit a Iudge and in effect But not in effect to denie him For the Scripture is the law of Christians and therefore not their Iudge who is to giue sentence according to the law And the Lutherans in Colloq Ratisbon sess 1. when they had saied that Scripture is the rule and square of faith afterward doe adde It is one thing to shew the Iudge◠another to shew the rule Wherein they plainelie distinguish the Scripture and the Iudge Moreouer the testimonies of Scriptures of Fathers and the reasons before alledged do proue that there must be a liuelie or speaking Iudge in the Church which is different from the law or Scripture Finallie it is fond to make Protest iudge can nether heare nor speake such a Iudge and him onely who is both deafe and dūbe and who can nether heare those that contend nor pronounce sentence nor compell them to obey it Furthermore as hath beene often saied in most controuersies betwixt vs and Protestants Scripture doth not so much as seeme to giue sentence for Protestants vnlesse it be
conferred by them and ioyned with some humane principle and brought into sillogisticall forme Whereas a Iudge must be such as by himselfe without anie helpe of ether of the parties he can giue sentence Besides the sentence of the Iudge and especiallie if there can be no appeale from him must be so cleare as no man can doubt for whether partie it is But such is not the sentence of Scripture in manie controuersies Agayne there is controuersie betwene vs about diuers bookes of which the rest of the Scripture saieth nothing Finallie before Moises the Church had no Scripture and for sometime after Christ it had no parte of the new testament and yet she neuer wanted a Iudge And as we saw in the Chapter before Protestants confesse that Scripture of it selfe is not sufficient to determine all controuersies of faith and therefore not to iudge all Wherefore we must needs haue some other Iudge For these and the like causes some Protestants seing how absurd it is that Scripture is the onely Iudge in the Church say that Christ or the holie Ghost speaking in the Scripture is the Iudge Whitaker c. 7. cit We say that this Iudge is the holie Ghost speaking in the Scripture In like sorte Confes Heluet. c. 12. Academia Nemaus loc cit Lutherans in Colloq Ratisb sess 9. and others But seing Christ or the holie Ghost is no otherwise in the Scripture then as in a signe of his will to say that the holie Ghost as he is in Scripture is Iudge is no other thing indeed then to say that the Scripture is iudge And as the King as he is in his written laws is not a sufficient iudge of the common wealth because els eueÌ„ after his death he should be iudge but besides there must be a liuing iudge who both heareth and speaketh who can heare the parties and giue senteÌ„ce So nether is the holie Ghost a sufficient iudge is in the holie Scripture Others therefore acknowledge that there must be in the Church a speaking iudge or man For thus Eliensis loc cit Wherefore we all of long time demand a free and lawfull synod Protest admit a liuing Iudge in words And Lutherans in Colloq cit sess 9. We professe that God hath giuen some power to the Ministers and Doctors of the Church to iudge of controuersies of religion Neuerthelesse in trueth they denie the verie nature of the Iudge For ether they will not admit such a Iudge as we are bound to obeyâ— as appeareth by that they denie the vniuersall Church all Pastors or generall Councels to be infallible yea Moulins in the preface of his Bucler saieth that there But not in effect can be no greater temeritie then to desire that men sinners may be infallible iudges of the seÌ„se of the law And the LutheraÌ„s loc cit It is simply and absolutely certaine that the Ministerie may erre But this in trueth is to denie the Iudge whose end is The iudge in the Church admitteth not appeale to make peace and to compose debates which he cannot doe vnlesse men be bound to obey him and all the foresaied authorities reasons which proue that there ought to be a iudge in the Church proue also that he ought to be such from whome we may not appeale Wherevpon Whitaker CoÌ„t 1. q. 5. c. 4. thus writeth I answere that those words Deuteron 17. cit are to be vnderstood of authoritie to define hard contentions and controuersies as Ecclesiasticall by the Minister and politicall by the Magistrate that there might be in both some from whome there should be no appeale els there would be no end of contending But this he meaneth onely in the Nether in outward nor inward Courte externall or outward courte not in the inward courte of conscience For thus he addeth A great weight of iudgement was in the Priest and what he had once determined was good in the externall courte that so controuersies and debates might be ended And Cont. 4. q 1. cap. 2. Controuersies may be brought to the externall Courte and there defined but conscience resteth not in that Courte But this shift is easilie refuted First because the distruction of the externall Courâ—e is without cause deuised in this matter Secondlie because the peace of the Church especially consisteth in the internall courte to wit in faith Wherefore in this Courte we may not appeale from the Iudge of the Church otherwise there would neuer be peace of conscience Thirdly the practise of the Church in the Councell of the Apostles and in other generall Councels sheweth that the Iudge of the Church hath power to end controuersies euen in the inward courte of conscience Finallie if one were bound to obey the iudgement of the Church in the outward Courte and not in the inward it would follow that sometimes he were bound to denie Gods trueth before men to wit if the Church should define against Gods trueth Besides the authoritie of the Church is spirituall and ouer the soule and therefore her power of iudging extendeth it selfe euen to the inwarde Courte of the â—oule Wherefore let this be our 29. argument Whose doctrine in manie and weightie matters doth so contradict the expresse words of Scripture as they dare not admit anie Iudge in the Church they are to be thought to contradict the true sense of the Scripture But such are Protestants Therefore c. CHAPTER XXX THAT PROTESTANTS DOE SOMEtimes confesse that their doctrine doth contradict the holie Scripture THE last proof which we will make to shew that Protestants doe contradict the true sense of Scripture shal be taken from their owne confession wherewith sometimes they confesse it implicitlie sometimes plainelie and expressely Implicitly they confesse it diuers wayes First because they acknowledge that they Protest cannot reconcile their doctrine with the Scripture know not how to reconcile their doctrine with the holie Scripture Luther de seru arbit to 2. fol. 466. How this is iust that he God condemneth those that deserue it not is now incomprehensible yet it is beleiued till the Sonne of man be reuealed Et f. 486. In the light of grace it is vnanswerable how God condemneth him who with all his power can doe nothing but sinne and be guiltie Here both the light of nature and the light of Grace teach that it is not the fault of wretched man but of vniust God Et to 1. f. 390. It is a wonderfull probleme that God rewardeth iustice which himselfe reputeth iniustice Melancthon in Rom. 9. edit 1. This misterie is inexplicable that God both willeth sinnes and yet truelie hateth them Peter Martyr in locis Class 1. c. 16. § 9. It is no meruaile that we cannot vnderstand how it is not contrarie to Gods iustice to punish sinnes and by tempting to enforce them because God can doe more then we can vnderstand Caluin 1. Institut capit 18. § 3. By reason of the weaknesses of our vnderstanding we doe not
testimonies Zach. 1. Where the Angel praieth O Lord of hostes The same saieth P. Martyr in Rom. 8. Schlus to 8. Catal. p. 65. They denie that Angels offer vp our praiers to God l. 1. c. 4. art 7. Which Beza teacheth to be cōtrarie to Scripture in Apoc. 8. v. 3. Ihon learned by this visiō that the praiers of Saints in this world to wit of those that dayly offer to God pure sacrifices of praiers and good deeds are offered to God by the ministerie of Angels They denie that we ought to pray to Saints lib. 1. c. 4 art 8. Which to be repugnant to Scripture thus confesseth Luther to 1. de 1 precept f. 12. I say that in anie case we must recurre to the suffrages of Saints as in Iob it is saied And turne thy selfe to some of the Saints and as Salomon alledgeth his father Remember Dauid O Lord. And also the Patriach Iacob saied of Ephraim and Manasse let my name be inuocated vpon these children Touching Scripture they teach that there is nothing Of Scripture hard in it lib. 1. c. 5. art 1. Which is against Scripture as confesseth Christian ad Portum lib. cont Verron We confesse saieth he plainely with S. Peter as in the Epistles of S. Paul so in the Scripture that there are manie things hard to vnderstād Whitaker lib. 6. cont Dur. sect 22. I confesse as Peter saieth that there in Scriptures manie things hard to vnderstand The like saieth Pareus in Gal. 2. lect 25. They teach that the law is contrarie to the Ghospel l. 1. c. 5. art 7. Of which doctrine thus Serranus cōt Hayum part 3. With a more grosse and dangerous ignorance doth he oppose the law of Moises and the law of the Ghospell like twoe principles of Maniche as if they were contrarie Concerning S. Peter They denie that the Church was Of S. Peter founded vpon him l. 1. c. 6. art 2. Which to be against Scripture thus confesseth Whitaker Cont. 4. q. 2. cap. 2. We denie not that Peter was the foundation and gouernour of the Church and if they require we will graunt also that this was promised to him in these words Et. l. 5. cont Dur. sec 4. Who doth not confesse that Peter is the rock and foundation of the Church They denie that the keys of heauen were giuen to Peter l. 1. c. 6. art 3. Which is against Scripture For thus Spalatensis l. 1. de Rep. c. 7. Christ expressely saieth to Peter I will giue the keys wherefore fairewell they and let them be gone who vsing force to the letter will haue the keys to be giuen or promised not immediatly to Peter but excluding Peters person ether to the whole Church or to some other that is not Peter Et Whitaker Cont. 4. q. 2. c. 4. I graunt that the keys were promised to Peter for the place doth conuince that and I will neuer repugne Eliēsis in resp ad Apol. Bellar. c. 8. Who doubts that the keys were promised to Peter They denie that the Apostles were foundations of the Church l. 1. c. 6. art 5. Which Rainolds in his Confer c. 2. sec 1. acknowledgeth to be against the Scripture in these words The 12. Apostles are called 12. foundations Apoc. 21. v. 14. Et Serran cōt Hayum part 3. All the Prophets and Apostles are termed in Scripture foundations of the Church Cōcerning Pastors of the Church They denie that there Of Pastors are alwaies some l. 1. c. 7. art 1. which thus censureth Melancthō apud Luther 10. 1. f. 483. Where the Church is there must be the right ordering of Ministers because the ordination of Ministers is one of the proper guifts of the Church according to that Ephes 4. He gaue Pastors c. Kemnice in Exam. part 2. tit de ordine The Sonne of God himselfe will haue the Ministerie of those that teach the Ghospell to be conserued with a continuall vocation in the Church So Paul saieth Ephes 4. Et Caluin in Ephes 4. vers 13. Here Paul admonis heth that the vse of the Ministerie is not for a time but perpetuall as long as we liue in the world Touching the Church they denie that she doth perpetually Of the Church endure l. 1. c. 8. art 4. And notwithstanding Whitaker Cōt 2. q. 3. c. 2. saieth Who denieth or doubteth that the Church is founded for cuer and to cōtinew for euer he is no Christian They denie also that she is alwaies visible l. 1. c. 8. art 5. Which thus condemneth Daneus l. de visib Eccles Who denieth the true Church of God and her to haue beene visible frō the beginning of the world he doubtlesse sheweth himselfe to be ignorant of the first page of the Bible Et Reineccius to 4. Arm. c. 3. The testimonies of Scripture teach that the visible companie neuer perisheth quite They teach that the Church can erre euen in fundamētall points lib. 1. c. 8. art 6. And yet Caluin writeth 4. Instit c. § 10. By which words Paul doth signifie that to the end Gods trueth faile not in the world the Church is a faithfull keeper thereof Touching Baptisme they denie that ether water or Of Baptisme the naming of the B. Trinitie is necessarie thereto l. 1. c. 10. art 1. 2. And yet Reineccius to 4. Armat c. 18. thus writeth Beza most fondely imagineth that in want of water we may vse other liquor And Beza l. quaestionum resp vol. 3. If anie should not baptize in the name of the Trinitie or for water especially wittingly should vse some other thing surely this would not be the baptisme which Christ instituted Pareus in Colleg. Theol. 9. disp 22. There is no Christian that doubteth that the baptisme of water according to Christs institution ought to be administred onely in the name of the Father c. They denie that baptisme is necessarie to Infants l. 1. c. 10. art 9. Of which thing Melancthon in Catechesi tom 3. giueth this iudgement I answere that baptisme is necessarie to Infants because Christs commandement is vniuersall Ioan. 3. vnlesse c. Vrbanus Regius in Epist ad Heminges to 2. The Catholik Church doth rightly beleiue out of the Scriptures that Baptisme is necessarie to saluation They denie that the children of the faithfull are in state of damnation before they be baptized l. 1. c. 10 art 9. Which thus cōdemneth Schlusselburg l. 1. Theol. art 18. It may be proued manie wayes out of the word of God that the children of the faithfull are not holie from their mothers wombs They say that baptisme is not the lauer of the soule nor purgeth sinnes l. 1. cap. 10. art 6. And yet thus writeth Beza in Prae. 2. part resp ad Montisb Did euer anie Christian denie that baptisme is the lauer of regeneration which the Apostle witnesseth in expresse words Et Shlusselb l. 1. Theol. art 18. This blasphemie of the Caluinists that Baptisme doth not purge sinnes the holie Ghost
words wherewith here or there it signifieth this or that thing As for example it is a farre greater matter to deny the Eucharist to be the bodie of Christ which the Scripture often times plainly affirmeth then not to call it bread as some times the Scripture doth but neuer directly saieth that it is bread Wherevpon Spalatensis l. 5. de repub c. 6. writeth thus It is one thing for a seeming thing to be called by the name of the true thing which the appearence doth shew An other to be said This is that The first may and is borne withall in all equiuocall termes but not the latter Wherefore let him omit these kinds of matters Fiftly let him shew that Catholiks haue done thus not by the way treating of other matters but of set purpose as Protestants haue done who most often then contradict the Scripture in plaine termes euen then when they answere it or comment vpon it Lastly let him shew that Catholiks haue beene forced for the maintenance of their doctrin to denie so many bookes to corrupt so many places of holie Scripture to deuise so many and so incredible shifts as we haue shewed the Protestants haue done or let him be ashamed to say that Catholiks are as faultie in this kind as Protestants be Moreouer though they could proue that some Catholiks haue bene as faultie herein as they are which they can neuer proue yet that would nothing preiudice the Chatholik Church because her faith is not the doctrin of one or of many Catholiks but the common of them all But the Protestant faith is in many points the doctrin of some or of manie of them euerie one of them making that a point of faith which him self gathereth out of Scripture whether his fellows beleeue it or no. Besids the Catholik Church if she find anie thing in the writinges of her children contrarie to holie Scripture she nether alloweth nor dissembleth it but commandeth it to be blotted out as is euident by the Expurgatorie Indices but the Protestant ether approueth or dissembleth the errors of her writers and so maketh them her owne VVhy all CoÌ„tradictioÌ„s here related may be abiected to the Prot. Church 19. The fourth scruple may be that all the CoÌ„tradictions against holie Scripture which are here rehearsed out of Protestant writers were not made nor allowed of all Protestants or of their Church and therefore all of them are not to be imputed to all ProtestaÌ„ts or to their Church I answere First that very many of the Contradictions against holie Scripture here set downe are found in their Confessions of faith and in other writings set forth in their common name which Contradictions are most iustly attributed to their Church and these alone suffice to shew that the very faith and common doctrin of Protestants is directly opposite both to the word and sense of holie Scripture Secondly almost all these Contradictions are taken out of the writings of the first the chiefest and famousest teachers guides and leaders of Protestants and therefore ether Protestants must acknowledge these Contradictions or reiect the doctrin of their first and chefest Maisters as directly contrarie to Gods word Thirdly all the Contradictions or Antitheses here produced are taken out of famous writers and mainteiners of the Protestant faith whose doctrin the Protestant Church hath not publikly condemned nor compelled the Authors thereof to recall it nor commanded it to be taken out of their writings and therefore if not by publike consent yet by silence and dissembling approueth it and so as I saied before maketh it her owne Fourthly Protestants obiect to the Catholik Church whatsoeuer any Cotholik writer though neuer so obscure hath written why then may not we better obiect vnto their Church what many and the most famous of their writers haue published Finally my intention in this workes not to shew the Contradictions of this or that Protestant man or Church against the holie Scripture but of the Protestants in generall especially of the cheefest and most famous But whether the Contradictions of Scripture made by And though they could not yet that would suffice many and famous Protestant writers and not condemned but dissembled by their Church be to be obiected to their Church or no these points ensuing will suffice to my purpose First that the commun fairh of Protestants is in many and weightie articles directly contrarie to the expresse word and cleare meaning of holie Scripture as is euident by that which in diuers articles I recite out of their Confessions of faith and other their common writings The second is that touching many other matters that self same doctrin which I cite out of other Protestants is conteined in their Confessions of faith though it be not deliuered there in termes so expresly opposite to the words of holie Scripture as it is by other Protestants The third is that much of that Protestant Doctrin which here if cite as opposite to holie Scripture is in very deed the common beleef of Protestants albeit it be not inserted in their Confessions The fourth point is that those Protestants whose words I alledge knew the common Apol. Anglic Cont. 2. q. 5. c. 8. L. 3. de Eccles c. 42. doctrin of Protestants as well as anie who now will denie or reiect that doctrin The fift is that Iuel Whitaker Feild and diuers other Protestants auouch that there is no materiall difference in doctrin amongst the cheefe ProtestaÌ„ts which ether they must confesse to befalse or maintaine the doctrin which here I cite out of their cheefest writers The sixt point is that housoeuer the doctrin which I cite is not in all points the Doctrin of this Protestant man or Church yet it is as I saied Protestant doctrin taught and maintained by famous Protestants such as our English Protestants hould communion withall and account them their brethreÌ„ in Christ And therefore ether let theÌ„ defend their doctrin or refuse their coÌ„munion The seuenth point is that whether all or most of the Protestant doctrin which here I cite as opposite to holie Scripture be the coÌ„mon doctrin or beleefe of ProtestaÌ„ts or no this alone would suffice to my purpose that the doctrin of the first chefest and famousest Protestant preachers and leaders is in more then Note 260. points of controuersie quite opposite to the expresse words of holie Scripture For thereby euerie one may see that the first cheefest ProtestaÌ„t preachers did not teach the word of God but the word of the Diuel quite contrarie thereâ—o were not ministers of the word of God but ministers of the Diuel not Reformers but Deformers not sent of God but thrust on by the Diuel not lightned from heaune but blinded from hel not Apostles but Apostatas not Pastores but wolues who vnder a most false pretence of the word of God did most directly impugne it drew Cristians from Gods truth to the Diuels lies from the lap of the Catholik
Caluin Actor 17. vers 11. Where he saieth that the Thessalonians did not dispute whether Gods trueth were to be receaued onely they examined Pauls doctrine according to the rule of Scripture Plainely putting a difference betwene Gods trueth and Pauls doctrine Finally Zuinglius professeth Zuinglius will not beleiue what he cannot comprehend to beleiue nothing which he cannot comprehend For thus he speaketh in Hospin Part. 2. Histor fol. 72. God doth not propose to vs things that are incomprehensible Or as Melancthon reporteth ib. fol. 82. God doth not propose to vs such things to be beleiued as can no way be comprehended And in Schlusselburg l. 4. Theol. Caluin art 9. thus professeth his more then Diuelish infidelitie Albeit God with He will not beleiue God though he sware all his blessed Angels should come from heauen and sweare that in the Supper of the Lord the bodie and blood of Christ were giuē to all that receaue it yet nether could nor would I beleiue it vnlesse I should plainely see with my eyes and feel Christ with my hands The very same he insinuateth Respons and Bellicā tom 2. fol. What I pray you differ these men from the Protest imitate the libertins Libertins of whome thus writeth Caluin in Instructione cap. 9. We already saied that these men in the beginning were wont plainely to laugh if any alledged the Scriptures nor dissembled to hould them for fables yet they forbore not to vse thē if there were anie place which they could wrest to their purpose But when they perceaued that all good men did detest such sacrilege they put on this coate vnder which now they lurk to wit they professe not to reiect the holie Scriptures but feigning to admit them wrest and change them into allegories And do not the Protestants deride the Scripture when they call the words thereof a fiue-word speach beggerly letters impotent and magicall words and when they see that all good men detest such blasphemie do they not turne thē into figures or allegories Wherefore I make this my fourth argument Who not onely in so manie and so great matters contradict the expresse words of Scripture but also in manie and great points are compelled to forsake the letter thereof to call the manifeste sense into questiō to say that it is a begging of the question to argue out of it to deuise manie new senses for to reiect a place as ambiguous and to say that the sēse of Scripture is to be gathered rather out of a strāge then out of the proper place where it is purposely handled who finally deride the very kind of arguing out of the expresse words of Scripture and openly blaspheme them they are to be thought not onely to gainsay the true sense of Scripture but also to contemne the Scripture and God himselfe But so do Protestants Therefore c. CHAPTER V. THAT PROTESTANTS SAY THAT words of Scripture which make against them were not spoaken of certaine knowledge OVR fift argument to proue that Protestants repugne to the true sense of Scripture shal be because sometimes they denie that the words which were spoaken of God of Christ of the Apostles were spoaken by them of their certaine knowledge but onely by ghesse or coniecture For if out of that saying of God Ezechielis 3. vers 6. seq For not to a people of profound speach and of an vnknowne tongue art thou sent to the house of Israel nether to manie peoples of profound speach and of an vnknowne tongue whose words thou canst not heare and if thou were sent to them they would heare the We will proue that some can be conuerted which yet will not be conuerted Contra-remonstrantes in Collat. Hagae answere This is saied not in respect God did not certainely foresee what he saied of that which God did certainely forsee in these or those but in respect of that which according to all outward shew a man might iudge Forsooth God did not certainely foresee that other people would haue heard the Prophet if he had beene sent to them as he plainely affirmeth but like a man spoake by ghesse out of the externall appearance If we proue the same out of those words of Christ Math. 11. ver 21. If in Tire and Sidon had beene wrought the miracles that haue beene wrought in you they had done pennance Nor Christ in hairecloth and ashes Caluin vpon this place telleth vs that Christ disputeth not what God did foresee to become of these or those but what some of them would haue done for so much as could be gathered by the thing And ib. in v. 33. We admonished before that Christ speaketh after a humane manner and doth not tell out of the heauenlie oracle what he had foreseene was to be if he had sent to the Sodomits And lib. 6. de lib. arbitr pag 197. It is euident that Christ would by that kind of speach no other thing thē if one now should say There is no Turk so obstinate or rebellious to God or so impious who would not haue beene conuerted if he had read seene and heard those things with which Pighius will not amended The like haue Contra-remonstrantes loc cit So that Christ did not certainely foresee that the Tyrians and Sodomites would haue repented if they had seene the like miracles and yet he plainely affirmeth it If we proue that a man may fall from grace because S. Peter 1. cap. 1. vers 9. saieth For he that hath not these Scripture speaketh not of knowledge but of charitie tbings readie is blind and groping with his hand hauing foregotten the purgation of his ould sinnes Zanchius in Summa Praelect tom 7. col 276. answereth This place is to be vnderstood according to the iudgment of charitie The same he hath in Thesibus tom 8. col 700. and Piscator in Thesibus l. 2. p. 195. Forsooth S. Peter iudged charitably but not truely that such a man as he speaketh of had beene purged from his sinnes If we proue that God would haue all men to be saued because S. Paul 1. Timoth. 2. vers 4. Who will all men to be saued Perkins lib. de Praedest tom 1. col 139. saieth Paul Likewise S. Paul speaketh in this place according to the iudgment of charitie of Christians not according to the iudgment of secret and infallible certaintie In like sorte answereth Piscator loc cit and also to Hebr. 6. vers 5. cap. 10. vers 29. Where is it saied that some reprobates were sanctified with the blood of Christ If we proue that the wicked and reprobates may be in the bodie of Christ and put him vpon them because S. Paul saieth 1. Cor. 12. ver 13. We were all baptized into one bodie Gal. 3. v. 27. As manie of you as are baptized in Christ haue put on Christ Vorstius in Antibel p. 124. answereth The Apostle speakheth there out of the iudgment of charitie which accounteth all
the citizens of the outward Church that is all that professe faith to be faithfull But charitie beleiueth all things and therefore is deceaued which is farre from the certaintie of faith Which is as much as to say S. Paul or the Scripture was deceaued in these sayings If we proue that God would haue some to be conuerted who will not because he saieth Math. 23. vers 37. Hierusalem Hierusalem how often would I gather together thy children as the hen doth gather together her chickins vnder her wings and thou wouldst not Beza de Praedestinat cont Castel vol. 1. pag. 398. answereth If we will attribute this speach to Christ as he was God doste thou not know that God for to allure his children to him through his infinite goodnesse by taking vpon him humane affections doth sometime stammer with vs God stammereth Fiftly therefore I proue that Protestants contradict the true sense of Scripture in this sorte Who not onely gainesay the expresse words of holie writ so as we haue seene but also are forced in manie and great misteries of faith to say that the Apostles Christ and God himselfe did not certainely foresee what they saied and that the holie Ghost did not speake of certaine knowledge but by coniectures as men do they gaynesay the true meaning of the holy Scripture But Protestants do so Therefore c. CHAPTER VI. THAT PROTESTANTS AFFIRME manie weightie sayings of the Scripture not to haue beene spoaken according to the mynd of the Authors MY sixt argument shal be because Protestants are driuen to say that Scripture speaketh not according to it owne mynd and according to trueth but according to the errour and opinion of others and that in manie and great matters as of faith of good workes of sacraments of the very meane of attayning saluation and the like For if we proue that wicked men may haue faith because S. Iames speaketh not according to his owne mynd S. Iames cap. 2. vers 18. speaketh thus to such a one Thou hast faith and I haue workes v. 19. Thou beleiuest that there is one God thou doest well Caluin on that chapter v. 14. saieth Let vs remember that he speaketh not according to his owne mynd as oft as here he nameth faith If we proue that the keeping of the commandements Nor Christ is necessarie to saluation because Christ saieth Math. 19. v. 17. If thou wilt enter to life keepe the commandements Pareus l. 3. de Iustificat c. 12. p. 812. answereth The Lord sendeth him to the workes of the law not that he thinketh this way of saluation possible but for to confund his hypocrisie Brentius in Pareus l. 4. de Iustificat c. 2. and in Gerlachius tom 2. disput 13. saieth Christ so answered as he rather shewed him the way to He shewed the way to perdition eternall damnation Which answere saieth Pareus c. 2. cit is no lesse true then that saying of the Apostle yee are euacuated from Christ who are iustified by the law If we proue that iustice is necessarie to saluation because Christ saieth Mat. 5. ver 21. Vnlesse your iustice abound more then that of the Scribes and Pharises you shall not enter into the kingdome of heauen Pareus l. 4. de Iustif c. 4. p. 964 answereth Not that this inward iustice was possible to the He shewed an impossible way disciples or to anie other man but that the exactnesse of the law and there impossibilitie being acknowledged they might forsake the endlesse way of the law and seeke life in the Ghospell If we proue that God rewardeth good workes because the Scripture often speaketh so Zuinglius l. de relig c. de Merito answereth There are some so doltish that whatsoeuer thou criest they thinke God giueth all things to merits and where these are not that there his grace is in vaine hoped for whose weaknesse or rather perfidiousnesse God abuseth and inuiteth to good workes by hope of reward that so nothing may be wanting to his seruants And Ochinus in Schlusselburg lib. 1. Theol. Caluin art 23. dareth call in question whether Christ spoake those words which he would haue spoaken We answere saieth he that it may be that when He spoake not that he would Christ saied This is my bodie he would haue saied The bread signifieth my bodie The like they meane when they say that the holie Scripture speakeâ—h by graunt or concession Scripture speaketh by concessioÌ„ or grauÌ„t For thus Caluin in lac 2. v. 12. That he termeth it faith is by way of concession orgraunt And 3. Instit c. 17. § 11. That the Apostle calleth faith a vaine opinion which is farre from the nature of faith is by way of graunt Beza in Iac. 2. ver 14. Iames calleth it faith by way of graunt that he may not seeme to striue about words In like manner Illyricus and others Kemnitius in locis part 2. tit de Argumentis writeth that in those sayings If thou wilt enter into life keepe the commandments Who shall doe these shall liue in them Doe this and thou shalt liue The doers of the law shal be iustified Christ and Paul answere by way of concession or graunt If we proue that we can clense our selues from sinne because 2. Cor. 7. v. 1. it is saied Let vs clense our selues from all inquination of the flesh and spirit perfecting sanctification in the feare of God Caluin 2. Instit c. 5. § 11. answereth By concession or graunt it is attributed to vs which belongeth to God And if we proue that there are some litle precepts because Christ saieth Math. 5. v. 19. One iot or tittle shall not passe of the law till all be fulfilled Caluin vpon that place saieth Where Christ termeth litle precepts it is a kind of concession or graunt If we proue that God will render eternall life according to the patience of good workes because Rom. 2. v. 7. is saied God will render to euerie man according to his workes to them truely that according to patience in good worke seeke glorie honor and incorruption life eternall Beza vpon that place answereth In this description of iust iudgment this is saied of the Apostle by way of graunt or concession as also when streight after he saieth ver 13. Not hearers but doers of the law are iustified If we proue that some do keepe the law because it is written Rom. 2. v. 26. If then the prepuce keepe the iustices of the law shall not his prepuce be reputed for circuncision Beza vpon that place answereth These things are saied of the Apostle by way of graunt or concession as also I noted before verse 9. If we proue that the sacraments of the new law be Scripture speaketh by contention better then the sacraments of the ould because S. Paul in the Epistle to the Hebrews preferreth them before these Caluin 4. Instit c. 14. § 25. saieth This we must especially note that in all these places