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
D. Stapleton in Actor 8. v. 17. In these words is descricbed an other Sacrament of the Church different from the baptisme which is called Imposition of hands by reason of the forme which Luke here telleth that the Apostles vsed PROTESTANTS EXPRESSELY DENIE Caluin in Actor 8. v. 17. cit Let vs remember that Imposition Imposition of hands is now a vaine fansie of hands was the instrument of God at what time he bestowed the visible graces of his Spirit vpon his seruants but since the Church hath wanted such riches it is onely a vaine fansie And 4. Institut c. 19. § 6. he calleth Catholiks Stage players because they say they imitate the Apostles in imposing hands vpon those that are baptized Gualterus in Actor 8. homilia 58. We know that out of this place Papists haue brought in the Sacrament of Confirmation but it is so ridiculous as c. THE CONFERENCE Scripture expressely saieth that the Apostles imposed their hands vpon those that were baptized The same Catholiks say Protestants expressely say that it is a vaine fansie and ridiculous to impose hands vpon those that are baptized ART V. WHETHER MATRIMONIE be a Sacrament SCRIPTVRE EXPRESSELY AFFIRMETH. Ephesians 5. v. 31. For this cause shall man leaue his father Matrimonie a Sacrament and mother and shall cleaue to his wife and shal be twoe in one flesh This is a great Sacrament but I speake in Christ and in the Church CATHOLIKS EXPRESSELY AFFIRME Councell of Trent Sess 24. can If anie shall say that Matrimonie is not truely and properly one of the seauen Sacraments of the Euangelicall law instituted by Christ our Lord but inueÌ„ted of men in the Church nor giueth grace be he accursed PROTESTANTS EXPRESSELY DENIE Confessio Heluet. c. 19. We confesse that Matrimonie is a No SacrameÌ„t profitable institution of God but not a Sacrament In like sorte the English Confession art 25. Iewel defens Apolog. p. 185. Marriage of it selfe is nether Of itselfe not good good nor ill Whitaker l. 8. cont Dur. sect 64. What more foolish then to make a Sacrament of Matrimonie Caluin 4. Instit c. 19. § 34. What sober man would euer haue thought that Matrimonie was giuen for a Srcrament And others as we shall see hereafter c. 15. art 2. say that Matrimonie is nothing nor maketh a man any whit the better THE CONFERENCE Scripture plainely saieth that Matrimonie in Christ the Church that is among Christians is a great Sacrament The same say Catholiks Protestants plainely say that Matrimonie is no sacrament that it is follie and madnesse to make it a sacrament that of it selfe it is not good is nothing nor maketh a man better Which contradiction of Scripture is so manifest as same Protestants confesse it See l. 2. c. 30. ART VI. WHETHER ONE WIFE BEING diuorced one may marrie an other SCRIPTVRE EXPRESSELY DENIETH. Luke 16. vers 18. Euerie one that dimisseth his wife and No marriage after diuorce marrieth an other committeth aduoutrie and he that marrieth her that is dimissed from her husband committeth aduoutrie Marc. 10. v. 11. Whosoeuer dimisseth his wife and marieth an other committeth aduouttie vpon her And if the wife dimisse her husband and marrie an other he committeth aduoutrie v. 6. Which God hath ioyned together let no man separate 1. Cor. 7. v. 10. But to them that be ioyned in matrimonie not I giue commandment but our Lord that the wife departe not from her husband and if she departe to remaine vnmarried or to be reconciled to her husband And. v. 39. A woman is bound to the law so long time as her husband liâ—eth but if her husband sleepe she is at libertie let her marrie to whome she will onely in our Lord. CATHOLIKS EXPRESSELY DENIE Councel of Trent Sess 24. Can. 7. If anie shall say that the Church doth erre when it taught and doth teach according to the Euangelicall and Apostolicall doctrine that the bande of Matrimonie caÌ„not be broken for the adulterie of one of the married parties and that nether no not the innocent partie which gaue no cause of the adulterie can marie againe whiles the other partie liueth be he accursed PROTESTANTS EXPRESSELY AFFIRMI Willet Controu 15. quaest 2. pag. 782. For fornication our New marriage after fornication Sauiour hath granted libertie both to dissolue matrimonie and to marrie againe Confessio Saxonica cap. 18. Marriage is not forbidden to the innocent partie when the cause being knowne she is pronounced free Confessio Scotica We detest his Popes crueltie against the innocent reiected by diuorce Pseudosynod of Midelburg An. 1581. art 57. If anie for adulterie haue separated himselfe from his wife and will not be reconciled againe with her and desire leaue of a new marriage the Presbyterie the adulterie being first proued shall declare that it is lawfull by the word of God Luther in 1. Cor. 7. to 5. What if the one partie will not be recoÌ„ciled to the other but will abide separated and the other not able to containe should be enforced to marrie what should be doe may he marrie with an other I answere that without doubt And other offences he may Againe If the husband would teach or force his wife to steale to adulterate or committe any other crime against God it is the same reason of diuorce with the other that vnlesse they be reconciled a new marriage may be made Furthermore What if the second marriage did not fall out right that the one partie should vrge the other the husband the wife or contrariewise to liue wickedly like Pagans or if the one would flie from the other vntill the third or fourth marriage were made may he marrie of wife as often as she is such as we haue spoaken of so that he haue at once ten or more fugitiue wiues And againe shall it be lawfull A woman may haue ten husbands liuings for the wife to haue ten or more husbands who all are fled from her I answere that we cannot stoppe S. Pauls mouth who as often as it is needfull will vse his doctrine his words are cleare The like he hath ib. Sermon de matrimonio where also fo 123. he addeth If the Mistresse will not let the Maide come Bidembachius in Consensu Iesuitarum Christian p. 1588. Who reiecting his wife for whordome marieth an other doth not commit adulterie Beza in Confess c. 5. sect 39. To whome diuorce is lawfully Mariage lawfull after diuorce graunted if reconcilement cannot be procured within the time appointed to them we giue leaue to marrie a new And epist 10. he writeth that Bucer and most of the ProtestaÌ„t Churches in Germanie giue leaue to marrie a new for leprosie to whome saieth he we leaue their iudgment free as is reason Perkins de Serm. Dom. to 2. col 261. By reason of whordome Whordome dissolueth mariage marriage is dissolued The same is the common doctrine of Protestants as you may see
speeches of Protestants as it was to me to write them out let him runne ouer the Summe which I make of their words or by the notes in the margent chuse which are fittest to his purpose And thus much for the māner of my proceeding in this booke 11. The profit of this work is manifould First because by it a short and easie way may be taken to make an end The profits of this worke of all controuersies and that out of Scirpture alone as Protestants desire to wit by mere rehearsall of the expresse words of Scripture of Catholiks and of famous Protestants touching 260. articles of controuersie For if it appeare that catholikes in 260. articles agree both in word and sense with the expresse words of Scripture and these spoken of purpose to declare her meaning vnto vs and that Protestants in those 260. articles directly contradict the said words and sense of the holie Scripture no man will doubt but that all Protestant doctrin for as it is contrarie to the Catholik is also contrarie to the holie Scripture An other commoditie is that in this booke are gathered those places of Scripture and they ranked according to order of their matters which in 260. articles directly and in their proper and vsual sense do approue the Catholik doctrin and condemne the Protestant A third commoditie is that hereby are at hand in euerie kind of controuersie such sayings of famous Protestants as not onely directely crosse the Scripture but also many of them are so blasphemous against God against Christ against the Saints the Church Sacraments Faith Good works so opposite to pietie vertue and religion so fauorable to vice and all licenciousnes so repugnant to reason as some Protestants will deny and others scarse beleeue that euer any of theirs taught such doctrin Whome I request The Authors fidelitie in citing Protetestants sayings to take the paines to looke vpon the bookes and places by me alledged and then to beleeue their owne eyes For I not onely gathered their sayings out of their owne bookes but also after I had my self gathered them and caused them to be faire copied out I diligently conferred them with their books and admitted none which he that read their bookes did non find to be truly cited out of them Wherfore I say for my self as Caluin said for him self against Gentilis There shal be no colour for them to cōplaine that they are slandered seing I request that iudgmēt be made of their impietie out of their owne mere words And they who haue had to deale with Protestants ether by word or writing know well how important a thing it is to be able to conuince them that they teach that which in in very deed they teach which may clearly be done by their sayinges here rehearsed 12. The fourth commoditie of this worke is thar hereby shall appeare that almost in all controuersies which betwene Catholiks and Protestants Catholiks do stick fast to the very words of Scripture and religiously keepe her letter and forme of speech and Protestants goe fare from the words at lest of Scripture and bring in a different yea quite opposit forme of speech Nether ought they to think this to be a small fault both because they boasting of the pure and expresse word of God ought also to keep the very letter thereof and not to reiect it and to vse the contrarie as also because the Apostle commandeth to auoide profane nouelties of words and to keepe the 1. Timoth. 6. 2. Timoth. 1. forme of holesome words which we haue learned of him which commandment they do not follow who forsake the Scriptures forme of speech and embrace the contrarie and finally because not onely the sense but also the words and forme of speech vsed by the Scripture did proceed from the holie Ghoste and therefore it is sacrilegious audacitie to reiect Gods words and Gods forme of speaking and to bring in mans words and fashion of speaking quite contrarie As if these new Ghospelers should teach God how to deliuer his mind or he ment to speake otherwise by them then he did by his Prophets Apostles and Euāgelists wherefore their impietie is not to be borne withall who when the Scripture most often and most plainly calleth the beleefe of wicked men or reprobats faith and neuer denieth it to be faith yet dare say that it Caluin 3. Instit c. 2. §. 10. is vnworthie the name of faith When the Scripture often times and most directly calleth the Eucharist the bodie of Christ and not once directly denieth it to be his bodie yet dare say it is not his bodie And the like they doe in many other matters wherin if they controll not the meaning of the holie Ghoste at least they correct his speech and reforme it according to the square of their new doctrin Far otherwise proceeded the holie Fathers who would not suffer so much as a letter or syllable of the holie Scripture to be altered And as S. Austin grauely aduertized Philosophers may speake as they please but we speake according Lib. 10. de Ciuit. c. 23. to a certaine rule lest licencie in words breed impious opinions of the thing which they signifie Yea Protestants them selues some times will seeme to be very carefull of the words and phrases of Scripture For thus speaketh Luther If the In Confutat Latomi f. 227 Scripture terme any thing sin beware thou beest not moued by any words of theirs who as if they could speake better deny it to be sin And Caluin There is to be taken out of Scripture a 1. Instit c. 13. §. 3. certaine forme of thinking speaking by which all the thoughts of our mynd and words of our mouth are to be examined Beza Ad defens Castell also I see that all godlie and learned Diuines haue euer taught that the holie Ghost gouerned not onely the mynd but also the tongue and pen in so much as concerning the wonders of God not onely nothing can be saied of any mā more truly or more habily but also nether so grauely nor so properly Likewise Bucer Prefat in Math. No wisdom of the flesh can reach to these misteries of the kingdome of God Therefore then we speake most plainly most perspicuously and most surely of matters of faith when we speake according to the rule and forme of Scripture And otherwhere we In Hospin part 2. Histor must learne of the Scripture and the holie Ghoste how to speake and think of euerie matter Wherefore the holie Ghost his formes of speaking ought not to be corrected according to the iudgment of our reason Thus they which if they and theires had followed we should not haue had so much speech contrarie to the Scripture 13. The fift and that no small cōmoditie is that by this worke wil be taken from ministers all their false pretense of Scripture and of the worde of God wherewith perpetually they crie that the Catholik
Church Of the same opinion are other Protestants who say that the true Church of God is inuisible to men for such a Church cannot be ruled of mē or denie that anie reprobates though they be Pastors are members of the true Church For if they were Pastors of the true Church certainly they should be also members of the same and those principall And if no reprobates be Pastors of the true Church nether be any elect because those Pastors which are elect rule no other Church then that which those which are reprobate do As Saint Peter ruled no other kinde of Church then Iudas did THE CONFERENCE Scripture expressely teacheth that Bishops rule that Church which Christ purchased with his blood that they edifie the bodie of Christ and that there are watch men vpon the walls of Hierusalem But Hierusalem the bodie of Christ the Church purchased with Christs blood is the true Church The same say Catholiks Protestants expressely teach that the rule of the Catholik or true Church is inuisible that she cannot be seene that noughtie prelats are not of the Catholik Church that Bishops are not pastors of the Catholik Church ART VII WHETHER PASTOVRS OF the Church be to be called Preists SCRIPTVRE EXPRESSELY AFFIRMETH. Isaie 61. ver 6. speaking of the time of Ghospell saieth Pastours of the Church are to be called Preists And you shal be called the Preists of the Lord. To you it shal be saied The Ministers of our God And c. 66. v. 20. 21. And they shall shew forth my glorie to the Gentils And I will take of thē to be preists and leuits saieth our Lord. CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 1. de Missa c. 17. S. Austin saieth that Bishops and Presbyters are properly called Preists PROTESTANTS EXPRESSELY DENIE Luther de Instit Ministr to 2. fol. 371. Who administer the Not to be called Preists word and Sacraments amongest people nether may nor ought to be called preists Caluin 4. Institut cap. 18. § 14. With what trust dare these sacrilegious follows call themselues preists of the liuing God Rainalds in his Conference c. 8. diuis 4. They who charge vs with falshood and corruption in that we call the Ministers of the Ghospell Elders are guiltie themselues of heresie and blasphemie in that they call them Preists Whitaker l. 9. cont Dur. sect 47. The names of Preists or Sacrificers do no way agree to the Ministers of the new testamēt but abusiuely and metonymically P. Martyr l. cont Gardiner col 1075. We call not our Ministers Preists Confessio Heluet. c. 18. We giue none of our Ministers the name of Preists THE CONFERENCE Scripture expressely saieth that the Pastors of the Church shal be called Preists and that some of the Gentils shal of God be taken to be Preists The same say Catholiks Protestants expressely say that Pastors of the Church may not be called Preists that they call none of them Preists that it is sacrilege heresie and blasphemie to call them preists ART VIII WHETHER ANY CAN BE a Pastour and preach without mission or calling SCRIPTVRE EXPRESSELY DENIETH. Roman 10. vers 15. But how shall they preach vnlesse they None can preach without mission be sent Hebr. 5. ver 5. So Christ also did not glorifie himselfe that he might be made a highe preist Ihon 3. v. 28. A man cannot receaue any thing vnlesse it be giuen him from heauen CATHOLIKS EXPRESSELY DENIE D. Stapleton in Rom. 10. v. 15. The roote of lawfull preaching is mission nether is there any lawfull power of preaching Gods worde where lawfull mission went not before PROTESTANTS EXPRESSELY AFFIRME Art Smalcaldici pag. 353. In case of necessitie a lay man absolueth In necessitie a lay man absolueth Some may preach with out mission and becometh Pastor and Minister to an other Luther tom 2. German fol. 256. A Christian man hath so much power that not called he ought to come forth and teach in middest of Christians when he seeth the teacher there to erre Id. l. de Instit ministr f. 372. We haue shewed euidently that euerie one hath authoritie to minister the worde yea commandment if he see that there is none to teach or that they teach not aright who are The like ib. l. de Iudic. Eccles 376. de Captiuit f. 80. And Postilla in die S. Stephani f. 84. Stephen by his example giueth authoritie to euerie Christian to preach Christ in what place soeuer where they are desirous to heare Herbrand in Disp 11. Euen they who are not lawfully called may preach the word fruitfully Melancthon in disput to 4. p. 507. A lay man can absolue not onely in case of necessitie but otherwhere Iacobus Andreae in Colloq Montisbel p. 410. In case of necessitie when Ministers or other men are absent it is lawfull for a woman to comfort a sick man by preaching and absolue him of his sinnes Kemnitius also 2. port Exam. tit de Ministris p. 49. saieth that it is lawfull in case of necessitie to preach without lawfull vocation Peter Martyr in locis clas 4. c. 1. § 15. When a Church is not yet built and men are ignorant of Christian religion whosoeuer shal be there by chance who know Christ they are bound to preach him nether is ordination to be expected seing it cannot be had Beza de Notis Eccles vol. 3. Then wilt thou say shall it be lawfull for euerie one in the Church to teach No truely But where a generall disorder rageth vnder colour of order nether remedie can be expected from the authours of this euill then surely as when the cittie is on fire it is the parte of euerie good citizen out of order to bring water and cast vpon the fire so in this fire of the Church it is the duetie of euerie pious man according to his power to oppose himselfe to this euill Plessie de Eccles c. 11. We know that it is saied How shall they preach vnlesse they be sent But because when all things are done confusely and out of order we must not looke that all things may be done rightly and according to set order and forme For ether that the Church be admonished that there need reformation or that anie particular man take care of his saluation euerie Christian ought to know that he is called to that function by a generall vocation so that he burne with zeale of the glorie of God and charitie to his neighbour THE CONFERENCE Scripture expressely saieth that none can preach vnlesse he be sent none can take any honour vnlesse it be giuen to him that Christ made not himselfe Preist or Pastour The same say Catholiks Protestants expressely say that one that is not called may fruitfully preach that any man may preach in case of necessitie or when there wanteth a Pastour or he erreth or when there is a generall disorder or men are desirous to heare that a lay man may absolue in case of necessitie and otherwise also
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
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
other expresse words are directly contrarie And let that faith or rather infidelitie fall perish vanish which in more then 260. articles is condemned of such words of God and in such a sense and in most points is onely supported by humane consequences humane conferences and humane reasons or arguments These are the points Christian Reader taken out of How Protest handle the letter of Scripture the first booke which I desire to fasten and engraue in thy memorie which yet will be more forcible if thou adde to them things which I haue set before thy eyes in thy second booke For there I haue shewed that the holie Scripture doth so manifestly condemne the Protestants doctrine as that touching the letter thereof they are forced to reiect some openly others priuilie to scrape out to call some in doubt to adde some to translate some wrong and change the order of others Touching the propositiōs How the sayings of Scripture they are compelled to say that some of them were certainlie knowne of God himselfe others not spoaken according to his owne mynd others spoaken ironically mimeticallie hyperbolicallie by fiction and amplification and to change vniuersall propositions into particulars vnlimited into limited absolute into conditionals these that were spoakē simply into those that were spoakē in parte and those that were spoaken of one time into those that were spoaken of an other Touching the single How the simple words words of Scripture they are forced those words which signifie the doing of a thing to expound of endeauour to doe it those which signifie the cause to expound of the way or means to an end Which signifie that a thing is to expound that it ought to be Which signifie a true thing to expound of an apparent or signe thereof to expound words by diuerse by disparate or vnlikelie yea by opposites or contraries to deuise all kinde of figures when the proprietie of the word is against them to find out new and neuer heard of distinctions to reiect the vnanimous exposition of Fathers Church and Councels to frustrate the ends of the passion of Christ to take out of the world all true vertue and to open the way to all vice to confesse that they hould opinions her to fore condemned for heresies of the Church and Fathers to acknowledge that some of their opinions are plainely blasphemous and finally which is the end of this worke directly opposite to holie Scripture Who I say in more then 260. articles of cōtrouersie not onelie oppose themselues to the expresse words of Scripture spoaken of purpose to tell vs Gods meaning cōcerning matters that farre passe all mās reach in their proper sense and in which men vsuallie vnderstand them and to which no other places of Scripture are directlie opposite but also laie violent hands vpon the sacred letter or word change almost all the kinds of propositions which the Scripture vseth impiouslie depraue the sense of the words reiect the exposition of Fathers Church and Councells make voide the ends of Christs passion take away all vertue and bring in vice and finallie confesse that diuers of their opinions are blasphemous contrarie to scripture they are to be accounted auoided and eschewed not onely as Heretiks condemned by the Scripture and holie Church but euen of themselues A note to the Reader I HAVE not set downe the editions of the Protestants bookes which I cite in this worke because I haue done that in my booke de Authore Prot. Ecclesiae put forth An. 1619. Where he that list may see them as also he may there see the laws which I prescribe to him that will answere ether that booke or this Moreouer in this English worke I doe not cite the English words of our English Protestant writers because I had not their English works at hand but translate them out of their Latin works Besides I am not so curious to cite the leafe or page as I was in the Latin edition because the vnlearned will not be able to seeke the Latin and the learned Reader will rather I suppose peruse my Latin copie where he shall find the leaues or pages as carefully cited as I could doe by the errors of the Scribe or Printer whose fault no discret reader will impute to me and whose error I hope is no where to be found both in the number of the chapters and of the leaues or pages together So that the one of them may bring the Reader to the place which I alledge if the other chance to be misprinted Laus Deo Virginique Matri AN INDEX OF THE CHAPTERS and Articles contained in the first booke CHAPTR 1. Of the owners of Scripture Whether Catholiks or Protestants be true owners of the Scripture CHAP. 2. Of God ARt 2. Whether God willeth sinne page 45. 2. Whether sinne pleaseth God p. 49. 3. Whether God hateth sinne p. 50. 4. Whether God worketh sinne p. 51. 5. Whether God ordaineth sinne to be p. 33. 6. Whether God commandeth sinne p. 56. 7. Whether God tempteth to sinne p. 57 8. Whether God necessitateth to sinne p. 59. 9. Whether God hateth all that sinne p. 61. 10. Whether God iustifieth the sinner remaining a sinner p. 62. 11. Whether God be angrie with the faithfull when they sinne p. 65. 12. Whether God be delighted with good works p. 67. 14. Whether God be serued by good works p. 69. 15. Whether God esteeme of good works which are not commanded 70. 16. Whether God be appeased by good workes p. 71. 17. Whether God will haue his commādements kept p. 73. 18. Whether God loueth all men p. 75. 19. Whether God would haue all men to be saued p. 77. 20. Whether God would haue some cōuerted who will not conuert p. 78. 21. Whether God call all men p. 80. 22. Whether God of himselfe will the death and damnation of men p. 81. 23. Whether God dāneth men for sinne p. 85. 24. Whether God can doe all things p. 86. 25. Whether God can make a Camell passe through a needls eye p. 88. 26. Whether God can doe that which shall neuer be p. 90. 27. Whether Gods miracles be a sufficient proof of trueth p. 91. Chap. 3. Of Christ Art 1. Whether God the Sonne had his being of his Father p. 96. 2. Whether Christ was predestinated the Sonne of God p. 97. 3. Whether Christ as man is to be adored p. 98. 4. Whether Christ as man could worke miracles p. 100. 5. Whether Christs humanitie be euerie where p. 102. 6. Whether Christ as man be head of the Church p. 104. 7. Whether Christ as man made lawes p. 105. 8. Whether Christ as mā be Iudge 107. 9. Whether Christ made a new testament p. 109. 10. Whether as man he were ignorant p. 111. 11. Whether as man he were a sinner p. 113. 12. Whether he refused to doe the office of a Redeemer p. 116. 13 Whether he was assured of his saluation 118 14 VVhether he had commandment