doth not acknowledge twoe Churches the one visible in which euen the reprobate are an other inuisible in which onely those are who are predestinated of God to saluation he is much deceaued Vorstius in Antibellarm p. 124. One distinction separateth the true and internall Church of Christ which wholy consisteth of the elect and true beleiuers from the externâ—ll companie of professors which often times hath manie reprobates albeit also it may be not without cause called the true Church of Christ by reason of professing true doctrine And seing all Protestants deuide the Church into visible and inuisible and do not onely professe that the inuisible Church is a true Church but also sometimes call the visible a true Church properly so termed and the spâ—use and bodie of Christ as I shewed l. de Authore Protestant Eccles 2. cap. 6. they must needs confesse that they make Visible and inuisible Church distinct In partes twoe true Churches militant which in their opinion differ in partes or members in definition and in manie proprieties For according to them the partes or meÌ„bers of the inuisible Church are onely iust and predestinate men partes or members of the visible Church are both iust and vniust predestinate and reprobate The definition of the inuisible Church is this A Societie in iustifying faith and predestination The definition of the visible this In DefinitioÌ„ A Societie in profession of true faith and lawfull vse of Sacraments The inuisible is knowne onely to God The visible to God and meÌ„ also Against the inuisible the gates In Proprieties of hell cannot preuaile against the visible they may She cannot be led into error at lest not into fundamentall error This may She cannot wholy perish this may She is beleiued of Protestants in the Creed not this She hath no visible notes whereby she may be distinguished from other Societies this hath If therefore both these Societies be true Churches before God there must needs be twoe true militante Churches For one cannot differ from it selfe in partes definition and in so manie and so great proprieties THE CONFERENCE Scripture plainly saieth that Christs fould is one that Christians are one misticall bodie Catholiks say the same Protestants plainly say that there are twoe Churches a twoefould Church one of the wicked an other of good or one of the predestinate an other of the reprobate that there is this and that Church visible and inuisible ART VII WHETHER BAD MEN MAY be in the true Church SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 13. ver 47. The kingdome of heauen is like to a net cast Bâ—d men in the Church into the sea and gathering together of all kinde of fishes Which when it was filled drawing it forth and sitting by the shore they chose out the good into vessels but the badde they cast out So shall it be in the consummation of the world Matth. 3. v. 12. Whose fanne is in his hand and he shall cleane Chaffe in Gods flore purge his flore and will gather his wheat into the barne but the chaffe he will burne with vnquenchable fire 1. Cor. 6. v. 15. Know you not that your bodies are the members of Christ Taking therefore the members of Christ shall I make them the meÌ„bers of an harlot God forbidde c. 10. v. 17. For All Communicants one bodie being manie we are one bread one bodie all that participate of one bread The same is euident by what hath beene saied before of Iudas CATHOLIKS EXPRESSELY AFFIRME D. Stapleton Controu 1. q. 2. art 5. The orthodoxall sentence is that the true Church which we beleiue in our Creed consisteth of good and badde PROTESTANTS EXPRESSELY DENIE Whitaker Cont. 2. q. 1. cap. 7. The Church consisteth of the The bad no members of the Church good onely The bad are not members of the true Church c. 11. The godlie are no more ioyned in one bodie with the wicked then light with darknesse Christ with Belial c. 13. In the triumphaÌ„t Church are onely good so likewise in the militant Et q. 5. c. 3. The wicked Belonge to the Church belong not to the Church of God Rainalds thes 4. The wicked are no parte of the bodie of Christ therefore nether of the Church And in Apologia thes pag. 244. The Church proposed in the Creed containeth onely Saintes Apologia Conf. Augustan de Eccles The wicked cannot be the Church Luther in Psal 118. tom 7. Who hath not true faith is not a Pertaine not to the Church Saint and iust pertaineth not to the holie Church Caluin 4. Instit c. 1. § 7. None are admitted into that which is indeed the Church before God but they who by grace of adoption are the Sonnes of God Peter Martyr in locis clas 4. c. 1. § 1. We auouch that such Not partes of the Church men wicked are not indeed and before God partes of the Church In 1. Cor. 1. Onely Saintes are truely and before God of the Church the wicked in onely shew and not indeed belonge to the Church Daneus Cont. 4. p. 706. That which is the true Church consisteth of Saintes alone Volanus l. 3. cont Scargam Confesse that in name onely In name onely members of the Church and not indeed as thou falsely thinkest they are reputed amongst the members of the Church of God who being by nature goates are hidden vnder the name of Christs sheepe in his flock And he addeth that such are worthily iudged to couer themselues with the vaine and vnprofitable maske of the Church Musculus in locis tit de Eccles Not so much as the name of the Church is to be giuen to the wicked and reprobate THE CONFERENCE Scripture expressely teacheth that badde men are in the Church as badde fishes in the net and as chaffe in the flore that the bodies of those Christians who commit fornicatioÌ„ are members of Christ that all who eate of one Eucharisticall bread are one bodie Catholiks say the same Protestants expressely teach that badde meÌ„ are not members of the true Church pertaine not to the holie Church are not indeed before God partes of the Church onely in shew and not indeed belonge to the Church in name onely and not indeed are reputed among the members of the Church couer theÌ„selues with the vaine maske of the Church deserue not so much as the name of the Church that they are not ioyned in one bodie with the godlie are no parte of the bodie of Christ That the Church the Church proposed in the Creed the Church indeed and before God the true Church consisteth onely of good men and Saints ART III. WHETHER REPROBATES may be in true Church SCRIPTVRE EXPRESSELY AFFIRMETH. The parables cited in the former article of the net and Reprobates in Gods net in his flore and his disciples the flore and the example of Iudas shew manifestly that reprobates may be in the true Church CATHOLIKS EXPRESSELY
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
was not whashed by baptisme See artic 7. Scripture We were by nature the children of wrathe as also the rest As by the offence of one vnto all men to condemnation Protestants Originall sinne is not imputed to them the children of the faithfull are borne Saintes See art 9. Scripture In what then were ye baptized who saied in Ihons Some baptized in Saint Ihons Baptisme Not in that baptisme Some knew not of the Holie Ghost They knew of him baptisme Protestants It is demonstrated that they were neuer baptized in Ihons outward baptisme See more art 11. Scripture But they saied to him Nay nether haue we heard whither there be a Holie Ghost Protestants How could it be that Iewes had heard nothing of the Holie Ghost Se more art 12. CHAPTER XI OF THE EVCHARIST SCripture This is my bodie which is giuen for you This is my The Eucharist is the bodie of Christ It is not his bodie bloud of the new testament that shal be shed for manie Protestants The Sacramentall bread is called Christs bodie although indeed it be not Christs bodie The Eucharist is not truely the bodie of Christ Some do vrge that the lords bread is the verie bodie of Christ but we say the contrarie See more art 1. Scripture Vnles ye eate the flesh of the Sonne of man and Christs flesh to be eaten drinke his blood ye shall not haue life in you Protestants Christ did not command his bodie to be eaten Not to be eaten but symbolicall bread VVe eate and drinke nothing but bread and wine Christs corporall flesh can be no way eaten See more art 2. His flesh truly meate Scripture My flesh is truely meate Protestants It is farre from the bodie of the lord to be truly Not truly meate eaten See art 2. cit Scripture Drinke ye all of this For this is the blood of the Blood of the new testameÌ„to be drunk Not to be drunk The Chalice is the new testament There is sacrifice new testament Protestants Christ did not giue the blood of the new testament to drink See art 3. Scripture This chalice is the new testament in my blood Protestants That Cuppe was not the new testament This Cuppe was not the new testament it self See more art 4. Scripture In euerie place there is sacrificing and there is offered to my name a cleane oblation Protestants There is no more Sacrifice remayning in the There is none Church See more art 11. Scripture This is the chalice the new testament in my blood The Chalice shed for vs. which chalice as is euident by the Greek text shal be shed for you ProtestaÌ„ts The chalice was not shedde for vs. See more art 6. Not shedde for vs. We haue an altar We haue none Scripture We haue an altar whereof they haue no power to eate who serue the tabernacle Protestants Paule maketh no mention of an altar In the Apostolicall writings there is no mention of an altar Altars haue no place in the time of the Ghospell See more art 24. Scripture And the whole mulâ—â—tude of the children of Israel The Paschall lambe sacrificed Not sacrificed shall sacrifice him the paschall lambe at euen Protestants The holie Bible no where teacheth that the paschall lambe was immolated and sacrificed The paschall lambe was no sacrifice See more art 13. OF THE OTHER SACRAMENTS CHAPTER XII SCripture Whose sinnes you shall forgiue they are forgiuen Men can forgiue sinnes They can not Protestants Men do not forgiue sinnes who attributeth remission of sinnes to a creature robbeth God of his glorie It is proper to God alone to remit sinnes and so proper as he communicateth this glorie to none See more art 1. Scripture Confesse your sinnes one to an other Sinnes to be confessed to men Not to be coÌ„fessed to theÌ„ Grace by imposition of hands Not by it Protestants God requireth not this confession to manne Confession of sinnes is forbidden Nether Christ nor his Apostles would command it See art 2. Scripture Resuscitate the grace of God which is in thee by the imposition of my hands Protestants Grace was not giuen by the externall signe of imposition of hands Imposition of hands of it self hath no efficacie but the effect dependeth of God alone See more art 3. Scripture Euerie one that dismisseth his wife and marrieth an To marie after diuerce is aduantrie Not aduantrie Men dying are to be auoiled other committeth aduoutrie Protestants Who dismisseth his wife for whoredome and marrieth an other doth not commit aduoutrie See more art 6. Scripture Is anie man sick among you let him bring in the preists of the Church and let them pray ouer him anoiling him with oile Protestants The Preists were commanded that they should Not to be not anoile those that died See more art 7. CHAPTER XIII OF FAITHE SCripture This is the worke of God that you beleiue in him Faith is a worke whom he hath sent Protestants Faith is no worke It is false that faith is a Not to worke worke See more art 1. Scripture And now there remaine Faith Hope and Charitie Faith distinct from Hope these three c. Protestants Who wnderstand not that Faith Hope and Not distinct Charitie are the selfe same thinge wil be forced to let passe manie knotâ—es in Scripture vnloosed See more art 7. Scripture And now there remaine Faith Hope and Charitie Faith inferior to Charitie Not inferior these three but the greater of these is Charitie Protestants Faith is greater then Charitie Faith is better more worthie more noble then Charitie See more art 7. Scripture Of the Princes also manie beleiued in him but for Faith without confessioÌ„ the Pharises did not confesse Protestants True faith can no more be separated from confession Not without confession Faith of Christs Godhead helpeth of mouth then fire from heate See more art 9. Scripture These are written that you may beleeue that Iesus is Christ the Sonne of God and that beleiuing you may haue life in his name Protestants To beleiue that Christ is one person which is Helpeth not God and man would helpe none See more art 3. Scripture Of the Princes also manie beleiued in him but Faith without charitie for the Pharises did not confesse For they loued the glorie of man more then the glorie of God Protestants It is impossible to beleiue where charitie wanteth Not without charitie True faith can no more be without workes then fire without heate See more art 8. Scripture Faith without workes is dead Faith some times dead Neuer dead Protestants Who beleiue that true faith can be dead beleiue against the Confession of our Church True faith can neuer be saied to be dead See more art 10. Scripture VVithout faith it is impossible to please God Faith necessarie to saluation Not necessarie Faith without workes saueth not It saueth Beliefe doth iustifie Protestants
Infants are saued by Gods election albeit they be taken out of this life not only without baptisme but also without faith See more art 15. Scripture What shall it profit if a man say he hath faith but hath not workes Shall his faith be able to saue him Protestants Faith iustifieth without good workes Faith void of good workes is imputed to iustice See more art 17. Scripture Whosoeuer beleiueth that Iesus is Christ is borne of God Abraham beleiued and it was imputed him to iustice Protestants Faith doth not iustifie vs by the worke beleife Not iustifieth See more art 18. Scripture To him that beleiueth in him who iustifieth the Faith reputed to iustice impious his faith is reputed to iustice Protestants The act of beleiuing is not our iustice Not the Not reputed act or worke of our faith that is our beleife iustifieth vs. See more art 19 Scripture Of the Princes also manie beleiued in him but for Certaine princes beleiued They beleiued not Manie beleiued They beleiued not Faith cause of Saluation Not cause thereof SimoÌ„ Magus beleiued He beleiued not Faith by hearing Not by hearing the Pharises they did not confesse Protestants We do not graunt that thoses Princes had true faith We denie that they truely beleiued See more art 20. Scripture Ihon. 2. Manie beleiued in his name Protestants Their faith was not true but hypocrisie See art 20. cit Scripture Thy faith hath made thee safe Protestants Faith doth not worke cause or procure our Saluation See more art 16. Scripture Simon Magus also him selfe beleiued Protestants Some beleiue not at all as Simon Magus He was quite faithlesse indeed he beleiued not See more art 21. Scripture Faith is by hearing Protestants Faith cometh not by the labour of the preachers Faith riseth of the Scripture alone not of the authoritie of the Church Faith can not be gotten by words See more articul 22. Scripture For a time they beleiue and in time of temptation Faith some time lost they reuolt Protestants True faith can neuer be lost It cannot be by Neuer lost anie means that those who beleiue should leese their faith See more art 23. Scripture reporteth that Christ saied to Thomas Be S. Thomas faith not incredulous but faithfull And that Thomas saied Vnlesse I see c. I will not beleiue Protestants Faith was not vtterly extinct in Thomas Faith He lost it not lay in his hart See more art 23. cit Scripture He that beleiueth in the Sonne hath life euerlasting Faith rewarded Protestants There is noe reward to faith No reward can be Not rewarded rendred to faith See art 24. Scripture Reporteth that Christ saied to the woman The womans faith pure who touched the hem of his garment Thy faith hath made the safe Protestants It may be that some errour or vice was mingled Not pure with the womans faith Perhaps she slipt a litle out of the way See more art 25. CHAPTER XIV OF GOOD VVORKES IN GENERAL SCripture saieth to a sinner beleiuing that there is one Some workes of a sinner good God Thou doest well and Rahab the harlot was not she iustified by workes Protestants VVhat workes soeuer goe before iustification None good are euill What can sinners alienated from God doe but is execrable in his iudgment See more art 1. Scripture In all these things Iob sinned not with his lips The iust sinne not in euerie worke In euerie worke Good workes sweet before God Vnsweet Protestants The iust man sinneth in euerie good worke All saints in euerie good worke do sinne See more art 2. Scripture Noë offered holocaustes vpon the altar and our lord smelled a sweell sauour Protestants Our workes stincke before God if they be called to a strait account Whatsoeuer we can giue to God is stenchie See more art 3. Scripture Remember how I haue walked before thee in trueth Some workes perfect and in a perfect hart Protestants All our good workes are imperfect They are None perfect partely euill See more art 4. Scripture Phinees stood and pacified and the slaughter ceased Some workes iust before God None iust before hmi and it was reputed to him vnto iustice Protestants Who make their workes euen those which they imagin to doe by the grace of Christ iustice before God make idols of them See more art 5. Scripture What is our hope or ioye or crowne of glorie Are Glorie before God not you before our lord Iesus in his coming Protestants It can not be that anie haue glorie before God Not glorie before him See more art 9. Scripture He who ioyneth his virgin in matrimonie doth Some workes better then others None better then others Some workes counselled None counselled well and he who ioyneth not doth better Protestants Before God there is no worke better then other See more art 10. Scripture As concerning virgins a commandment of our Lord I haue not but counsell I giue Protestants There are not some precepts and others counsells See more art 11. Scripture If you will not forgiue men nether will your Father Some workes necessarie to forgiuenesse Not necessarie forgiue you your offenses Protestants The pardon which we aske to be giuen to vs dependeth not vpon that which we giue to others See more artic 12. Scripture Patience is necessarie for you that doing the will Some necessarie to saluauation Not necessarie Some profitable None profitable of God you may receaue the promise Protestants Good workes are not necessarie to saluation See more art 13. Scripture Pietie is profitable to all things hauing promise of the life that now is and of that to come Protestants To teach that workes are holesome and profitable is diuellish and apostaticall from faith workes are vnprofitable to Christian iustice and likewise to saluation See more art 14. Scripture Be ye in nothing terrified of the aduersaries which Affliction cause of saluation to them is cause of perdition but to you of saluation and this of God Protestants The Scripture no where teacheth that the afflictions Not cause of saluation which the Saints suffer of the wicked are cause of their saluation See more art 15. Scripture Possesse you the kingdome prepared for you For I Workes cause of enioying heauen Not cause was an hungred and you gaue me to eate Protestants None shal be saued for his workes The kingdome of heauen is not giuen for good workes The iust are not rewarded for the workes of iustice which they haue done See more art 15. cit Scripture Labour that by good workes you may make sure Workes make cerâ—aintie of saluation They make it not your vocation and election Protestants We are vtterly vndone if we be sent to our workes when we must seeke the certaintie of our saluation See more art 16. Workes cause that God loueth vs. Not cause Scripture The Father him selfe loueth you
Gods word to be true but that the diuels themselues do beleiue so much ART VI. WHETHER FAITH BE DIstinct from Hope and Charitie SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Cor. 13. ver 13. And now there remaine Faith Hope Charitie Faith is distinct from Hope and Charitie these three but the greater of these is charitie Ibid. ver 2. If I should haue all faith so that I could remoue mountaines and haue not charitie I am nothing CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in 1. Corint 2. v. 12. We beleiue S. Paul not Caluin that these faith hope charitie are three They are three they are distinct they are not one and the same there is one nature of faith an other of hope an other of charitie PROTESTANTS EXPRESSELY DENIE Zuinglius l. de ver fals relig c. de Merito to 2. But who Faith all one with Hope and Charitie vnderstand not that faith hope and charitie are the selfe same thing to wit this trust in God wil be forced to let passe manie knots in Scripture vnloosed Againe If hope saue and faith saue faith and hope shal be the same thing And soone after Faith and charitie must be the same thing Nether let here anie merueill and feare that these three Theologicall vertues are confounded of vs. Surely we haue learned this out of Scripture that vnlesse euerie one of these vertues be each other it is quite nothing much lesse a vertue Et c. de Euchar. Faith is hope and trust In Resp ad Luther f. 397. The same nature and of spring is of faith and loue yea both these are one the selfe same thing The like he hath in 1. Cor. 13. to 4. And generally all Protestants confound faith with hope in that they say as we shall see hereafter art 14. that faith is trust and trust ether is strong hope or as we shall heare P. Martyr there teach differeth not from hope THE CONFERENCE Scripture plainely saieth that Faith Hope and Charitie are three things The same say Catholiks Protestants plainely say that they are the selfe same thing that they are confounded that each one of them is the other ART VII WHETHER FAITH BE greater then Charitie SCRIPTVRE EXPRESSELY DENIETH. 1. Cor. 13. v. 13. And now there remaine Faith Hope Charitie Faith lesse then Charitie these there but the greater of these is charitie CATHOLIKS EXPRESSELY DENIE S. Thomas in 1. Cor. 13. v. 13. These three remaine now but charitie is greater then all PROTESTANTS EXPRESSELY AFFIRME Confessio Augustana c. de discrim ciborum in Melancthon to 3. The doctrine of Iustice by faith must be eminent in Faith aboue workes the Church that faith which beleiueth sinnes to be remitted for Christ be placed farre aboue workes Et c. de bonis operibus Amongst good workes the chiefest and highest worshippe of God is faith it selfe Tindal in Fox p. 1144. We can shew vnto God no greater The diuinest of all Gods guifts honour then to haue faith and trust in him Perkins in Hebr. 11. Hence we gather that faith is more diuine then all the rest of Gods guifts Peter Martyr in locis clas 3. c. 3. § 6. Faith as it is a worke surpasseth by manie degrees other workes Luther in Galat. 3. to 5. fol. 346. If charitie be the forme of faith as they dote streight waies I am forced to thinke that charitie is the chiefest and greatest parte of Christian religion and so I leese Christ In c. 4. fol. 382. Who so teach faith as they attribute more to charitie then to faith they greatly dishonour Christ and wickedly depraue his word De Captiuit Babil to 2. The most excellente worke of all The chiefest f. 74. Faith is the most excellent worke of all workes Postilla in Feria S. Ioannis fol. 93. Whatsoeuer the Ghospell teacheth or commandeth of workes it so teacheth and commandeth as it maketh faith the chiefe Et in Dom. Quinquagesim f. 207. More noble then Charitie Faith is more worthie better and more noble then charitie Herbrandus in Compendio Theol. loco de Iustificat Faith is the chiefest and hardest worshippe which we can giue to God Lobechius Disput 9. Faith hath the first and highest degree amongest all goods Reineccius to 4. Armaturae c. 18. Yea faith is greater then Greater then Charitie Aboue Charitie charitie Caluin in 1. Cor. 13. v. 13. If we sift all the effects of faith and compare them faith wil be found to be superiour in manie points Yea charitie it selfe as the Apostle teacheth 1. Thessalon 1. is the effect of faith but without doubt the effect is inferiour to the cause THE CONFERENCE Scripture expressely saieth that Charitie is greater thē Faith The same say Catholiks Protestants expressely say that faith is to be placed aboue workes is greater nobler better then charitie more diuine then the other guiftes of God that charitie is inferiour to faith ART VIII WHETHER FAITH MAY BE without Charitie or good workes SCRIPTVRE EXPRESSELY AFFIRMETH. Ioan. 12. v. 42. Of the Princes also manie beleiued in him but Faith without workes for the Pharisees they did not confesse that they might not be cast out of the Synagogue For they loued the glorie of men more then the glorie of God 1. Cor. 13. v. 2. If I should haue all faith so that I could remoue mountaines and haue not charitie I am nothing Iames 2. v. 14. What shall it profit my brethren if a man say he hath faith but hath not workes Dauid also when he abused the wife of Vrias and procured him to be slayne had not charitie towards his neighbour nor towards God whome he so greatly offended Nor S. Peter had charitie to Christ when he denied and foreswore him In whome at those times faith was without good yea with verie euill workes CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Session 6. cap. 15. We must teach that by euerie mortall sinne the grace of iustification is lost though not faith PROTESTANTS EXPRESSELY DENIE Whitaker Concion vlt. p. 695. Who thinke that true faith Faith neuer void of good workes may be idly or void of good workes do beleiue against the Confession of our Church That is a false faith which is not ioyned with the keeping of the commandments Iewel in Defense of the Apologie p. 304. Yea say Faith True faith without workes without workes is neuerthelesse a true and reall faith Verily so is fire without heat a true and reall fire If the wicked without good workes haue a true and reall faith then may you also say that the Diuel likewise hath a true and reall faith This faith is no faith It is onely an imaginarie and Mathematicall phantasie Apologia Confess Augustanae c. 3. Our aduersarie teach Not with mortall sinne that faith may be with mortall sinne c. 5. They dreame that faith can stand with mortall sinne C. de resp ad argumenta Faith without good workes is hypocrisie Liber
Concordiae Lutheran cap. 3. True faith is neuer alone but alwaies it hath charitie and Neuer without Charitie hope with it Luther Postilla in Dom. 2. post Trinitat It is impossible to beleiue where charitie wanteth In die Ascens Where faith is sincere it cannot be without workes In festo Sancti Nicolai As fire cannot want heat and smoke so cannot faith be without charitie Zuinglius in Math 19. to 4. It is impossible that iustifying faith be without workes True and iustifying faith can no more be without workes then fire without heat Bucer in Epitom doctrinae Argentin art 8. True faith in Christ can neuer be without liuelie trust in God and firme hope of euerlasting life and burning loue both towards God and men No more without Charitie then Christ without his Spirit Caluin in Antidot Concilij Sess 6. They shall no more seperate faith from charitie thē Christ from his Spirit In. 1. Ioan. 4. v. 7. Away with that foolish fiction of informed faith for if any deuide faith frō charitie he doeth as if he went about to take away heat from the sunne Beza in 1. Cor. 13. v. 2. Iustifying faith which apprehendeth Thou the sunne without heate Gods mercie in Christ in thought may be deuided from charitie but not indeed In 1. Timoth. 4. v. 1. Who separateth faith from the effects of the Spirit of Christ that is from mortification of sinne and viuification of iustice therein testifieth himselfe to be an infidell Pareus l. 3. de Iustif c. 15. Faith cannot be without charitie l. 4. c. 9. Loue canno more be seperated from faith then brightnesse from the sunne THE CONFERENCE Scripture plainely saieth that faith may be without loue without charitie without workes yea with adulterie with murder with deniall of Christ And the same say Catholiks Protestants plainely say that faith true and reall faith cannot be voide of good workes that it is impossible to beleiue without charitie that faith can no more be seperated from charitie then fire from heat the sunne from light or Christ frō his Spirit That faith without workes is a false faith an imaginarie fansie hypocrisie that it is a dreame to say that faith may be with mortall sinne Which contradiction of the Scripture is so manifest as sometimes Protestants confesse it See lib. 2. c. 30. ART IX WHETHER FAITH MAY BE without confession of mouthe SCRIPTVRE EXPRESSELY AFFIRMETH. Ihon. 12. v. 41. Of the the Princes also manie beleiued in him Faith without Confessiō of mouth but for the Pharises they did not confesse that they might not be cast out of the Snagogue S. Peters faith neuer failed as before is shewed and yet he confessed not yea denied and foreswore Christ Marke 14. CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 1. de Iustif c. 15. S. Austin atributeth the same faith to them who did confesse Christ openly and to them who durst not confesse Nether can it be doubted but the faith of them who confessed was true faith in Christ. Therefore also the faith of them who confessed not was true PROTESTANTS EXPRESSELY DENIE Whitaker Cont. 4. q. 6. c. 2. True faith can no more be seperated from confession of mouthe then fire from heat or the sunne Not without Confession of mouth from light and his beames Surely it is not true faith which breedeth not confession Againe If it yeeld and be ouercomen with feare it is not true faith Caluin in Rom. 10. v. 10. Nether can anie beleiue with but he will confesse with mouthe Zanchius in Confess c. 17. to 8. We beleiue that true faith cannot want plaine confession of truth where it needeth Volanus lib. 3. cont Scargam pag. 1071. God giueth true faith to none hut he openly and freely praiseth Christ setting aside all feare and confesseth him securely to be his Lord and Sauiour THE CONFERENCE Scripture plainely saieth that diuers beleiued in Christ who yet for feare did not confesse him that Peters faith failed not though he did not confesse yea denie Christ Catholiks say the same Protestants plainely say that none can beleiue with hart but he confesseth with mouth that true faith can no more be separated from cōfession then fire from heat or the sunne from his beames that if it confesse not it is not true faith that God giueth faith to none but he opēly and freely confesseth ART X. WHETHER FAITH WITHOVT good workes be dead SCRIPTVRE EXPRESSELY AFFIRMETH. Iames 2. v. 20. Faith without workes is dead v. 17. So faith if it haue not workes is dead in itselfe v. 26. For euen as the bodie Faith without workes is dead without the spirit is dead so also faith without workes is dead 1. Cor. 13. v. 2. If I should haue all faith so that I could remoue mountaines and haue not charitie I am nothing CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 6. c. 7. It is most truely saied that faith without workes is dead and idle PROTESTANTS EXPRESSELY DENIE Apologia Eccles Anglic. c. 301. True faith is liuelie and cā in no wise be idle Iewel ib. p. 302. A dead faith is no true faith Confessio Belgica art 24. It cannot be that this holie faith be idle in a man Whitaker Concion vlt. Who thinke that true faith can be idle or dead or void of good workes beleiue against the Confession True faith cannot be dead of our Church Luther in Gal. 2. to 5. The Papists and fanaticall fellows do so vnderstand that faith albeit true if it haue no workes is nothing worth This is false And Postilla in die Epiphaniae condemneth as a point of Papistrie Faith with out workes is vnprofitable Herbrandus in Compendio loco de Fide True faith can neuer be nor be saied to be dead Morlinus apud Schusselburg to 7. Catal. Haeret. p. 168. It is a blasphemous speech Faith without workes is nothing is worth nothing hath no vertue or efficacie p. 169. Who saieth that faith without the presence of workes is nothing simply saieth with the Papists That faith informed with good workes doth iustifie a man p. 178. It is a horrible obscuring and deprauing of Paul that faith without the presence of workes is nothing Schusselburg to 8. Catal. Haeret. p. 513. This proposition is blasphemous Faith in the moment of iustification is nothing if it be there without workes Is it a dead thing as some impious men affirme God will quaile and beat downe this blasphemie in them who do not repent p. 514. The speech of Iames is not to be wrested to the act of iustification For here faith though it be without Faith in the moment of iustification not dead though it be without workes workes and bring with it no merits or workes in the sight of God yet it is not dead In this strife albeit faith espie none of her good workes yet is she not dead albeit she be fainte and weake Bucer in Ioan. 12. Surely I thinke that the faith
and Luther in Galat. 1. fol. 215. The Confession of Zwizerland addeth that they were holie Churches of God Author Respons ad theses Vadimont pag. 533. affirmeth that they fell not from true faith And Perkins tractat de Baptismo col 819. auoucheth that they were the sonnes of God But if they who denied the resurrection kept the name of a true Church remained the sonnes of God were not excluded from Gods mercie fell not from faith surely ether the resurrection is no article at all of faith or not necessarie ether to grace or saluation THE CONFERENCE Scripture plainely teacheth that there shal be resurrection of the dead and that the contrarie doctrine denieth Christs resurrection and ouerthroweth all Christian faith The same say Catholiks Protestants plainely teach that the more wittie the Gentils were the more they laughed at the resurrection that the more learned men now are the more they thinke the resurrection to be a fable that Luther and Erasmus were not free from this leauen and that in this matter a faithfull soule is rare that Schegkius openly denied resurrection of this bodie which is indeed to denie all resurrection seing resurrection is not but of the same which died and yet was condemned of no Protestants yea excused of some that manie of them both drunke and sober let fall such speaches from them as do shew that they beleiue not the resurrection of the dead That amongst the Sacramentaries two principall Apostles Caluin and Farel did not beleiue the resurrection of this flesh and consequently not the resurrection of the dead that Sozinus was not satisfied about the resurrection of the flesh that manie of them denie the resurrection of the blood and lasty that they auouch that those Christians who denied the resurrection of the dead fell not from true faith not from the Church or fauour of God THE SVMME OF THIS CHAPTER of mans Soule What we haue rehearsed in this chapter plainely sheweth that Protestants thinke farre otherwise of mans soule then the holie Scripture doth For the Scripture and Catholiks with it teacheth that the soule of man is the forme of the bodie is immortall that there shal be resurrection of the dead which Protestants denie It sheweth also that Protestants play the theiues towards their owne soules whilest take from it immortalitie and the nature of the forme of the bodie and denie the resurrectioÌ„ of the dead And hitherto we haue shewed that Protestants in 260. articles contradict the expresse words of the holie Scripture it remaineth that we shew that they also contradict the true sense of the words which we will doe by twoe wayes the one by generall reasons the other by the plaine confession of The Scope of the second booke some Protestants touching manie of the foresaied articles End of the first booke THE SECOND BOOKE IN WHICH IT IS SHEVVED THAT PROTESTANTS CONTRADICT THE TRVE sense of holie Scripture CHAPTER I. THAT PROTESTANTS CONTRADICT the true sense of Scripture because in so manie things they gainsay the expresse words thereof FIRST of all we must consider that when the holie Scripture and Catholiks both of purpose intend clearely to declare their meaning touching the foresaied 260. articles in controuersie they do iumpe ether in the very selfe same or inequiualent words and that coÌ„trariwise wheÌ„ the Scripture and the learnedest of the Protestants intend to expresse their meaning coÌ„cerning the saied articles they vse quite opposite and contrarie speaches Which is a manifest signe that the Catholiks doctrine about the saied articles is the selfe same with the doctrine of the holie Scripture and the Protestants doctrine quite contrarie thereunto For sithence this agreemeÌ„t of Catholiks with the Scripture in words and speach and disagreement of Protestants in the same falleth out so often and in so manie and weightie matters it cannot be attributed to chaÌ„ce because chaÌ„ce as the Philosophers 2. Physâ—c teach is in those things onely which fall out seldome And therefore it proceedeth of the nature of these sentences or doctrines whose agreement or disagreement with the sentence of the holie Scripture breedeth this so frequent agreement or disagreement with the words or speaches of the same Wherefore thus I argue in forme of syllogisme These doctrines which when they are of purpose to be expressed clearely distinctly and as they differ from all other doctrines do of their nature require to be expressed with the very same or equiualent words are in deed one and the selfe same doctrine And contrariwise those doctrines which when they are to be so expressed of their nature require to be expressed with quite opposite and contrarie words or speaches are in deed opposite and contrarie doctrines But the Scriptures and the Catholiks doctrines touching the foresaied 260. articles are of the first kind and the Scripture and Protestants doctrines of the second Therefore they are all one and these quite contrarie The Maior of first propositioÌ„ is euideÌ„t For how could twoe doctrines or opinioÌ„s of their nature require to be expressed with the selfe same or equiualent words if there were any differeÌ„ce betwene them For vndoubtely that difference would exact some difference in the words and those words which clearely and fully expresse the one doctrine could not clearely and fully expresse the other And much lesse could one the selfe same speach clearely expressely theÌ„ both if they were contrarie one to the other And therefore certaine it is that twoe coÌ„trarie doctrines cannot of their nature require to be expressed by the selfe same or equiualent words And consequently also it is most certaine that the Scriptures and Catholiks doctrines which touching these 260. articles of their nature require to be expressed with the selfe same or equiualent words are not opposite one to the other But those doctrines which when they are to be clearely and distinctly expressed of their nature require to be expressed with opposite and contrarie speeches must needs also of their nature be contrarie one to the other For els why should they of their nature require to be expressed by contrarie speaches And the opposition which is betwene the speaches wherewith they require to be signified riseth of the oppositioÌ„ which is betwene the doctrines themselues The Minor or second proposition is proued First by the reason alreadie made Because it cannot come by chance that in so manie and so weightie matters when Catholiks and ProtestaÌ„ts do of purpose clearely distinctly expresse their opinioÌ„s those should agree in words and speach with the holie Scripture and these should disagree This agreement therefore and disagreement in words must needs rise of the very nature of their opinions Secondly it may be proued by examples but for breuities sake I will be content with one That the Protestants opinion touching the Eucharist or that which Christ after his last supper gaue with his hands to be eaten when it is clearely and dinstinctly to be expressed as it differreth from the
and that we should rightly vnderstaÌ„d his meaning Finally Christs hearers do contest the same For they were his Apostles to whome he had made knowne the mysteries of God and therefore of their parte there was no cause to speake otherwise then men vse to do by such kind of words The seuenth head shal be taken from the nature or qualitie 7. From the matter of the matter of the foresaied articles in which Protestants contradict the expresse words of Scripture together with Protestants want of the like opposite words of Scripture which may seeme expressely and without any inference or exposition of Protestants to teach as Protestants doe For the matter of the foresaied articles partely is such as the very light of reason doth see that it is so as the expresse words of Scripture doth teach it to be to wit That God willeth not doth not commandeth not sinne That he tempteth not nor prodestinateth men to sinne that he iustifieth not the impious remaining impious that good workes are necessarie to saluation and the like Partely is knowne to be such by verie experience as That a man hath free will in good and badde that he cooperateth to his conuersion that faith is an act of man and such others Partely it is new neuer heard of before and farre beyond the reach of all reason as is the Eucharist and manie more Now Protestants in all kinds of matter What kind of words Protest want which is in controuersie and almost in all the foresaied articles want expresse words of Scripture which were of purpose spoaken to declare what a thing was and which of themselues plainly and directly without any inference or exposition of men may so much as seeme to say that it is so as Protestants teach Seing therefore that What kind of words Catholiks doe bring in all kind of matter in controuersie and in all the foresaied articles Catholiks do bring both expresse words of Scripture and spoaken of purpose to declare what we ought to beleiue touching that article and which plainely and directly according to their natiue and vsuall sense amongst men without any inference or exposition added to them pronounce that it is so as Catholiks teach and that the light of reason and experience also contest the same sense in such matters as they can reach vnto And that Protestants in none or very few articles can bring anie such expresse words of Scripture which may so much as seeme to be so plaine What Protest oppose against the expresse words of Scripture for them as those are for Catholiks but in all or all most all the saied articles onely bring their inferences or arguments and those composed at least of one humane principle and that in matters which humane reason no way can reach vnto it is mere madnesse to forsake the doctrine the doctrine of the Catholik Church holie Fathers and Councels and the most expresse words of Scripture in all the saied articles and the very light of reason and experience it selfe in manie of them and to harken to the inferences consequences and humane arguments of a few new and disagreing Heretiks For example Seing the Eucharist as it is a matter of faith to wit a Sacrament instituted of Christ and a guift giuen of him to the Church whether it be onely a seale of grace as ProtestaÌ„ts would or the true bodie of Christ as Catholiks beleiue is a new thing instituted first of Christ and neuer heard of before nor falleth vnder the reach of sense or reason but onely of faith and is such as Christ would haue it to be is it not Madnesse to follow mens consequences rather then Gods words madnesse to gather what it is rather by the humane inferences or arguments composed of some few new and disagreing men of one humane principle at least then by Christs owne words and those most expresse and spoakeÌ„ of him purposely for to tell vs most clearely what he would haue the Eucharist to be For who well in his witts will perswade himselfe ether that these men by their humane arguments perceaue better what a thing which falleth not vnder reason is then Christ who instituted it or that they know better what Christ would haue it to be then Christ himselfe or that they expresse Christs meaning more clearely by their arguments and consequences quite opposite to Christs words then he hath done by his owne expresse words speaking by himselfe of purpose for to declare his meaning or finally that Christ expresseth his meaning concerning the Eucharist by a humane principle no where deliuered of him and a humane argument neuer made of him and that also directly opposite to his owne expresse words better then by his owne most expresse and cleare words and those of purpose spoaken for to expresse clearely what he would haue the Eucharist to be Can any maÌ„ beleiue that a few new and disagreing men do vnderstand the supernaturall matters of faith better then God himselfe or that they declare better what they are by their humane inferences and arguments composed of humane principles theÌ„ God himselfe doth by his owne expresse words spoaken by him of purpose for to declare what they are what it is to preferre mans word before Gods word and man before God if this be not Or doth any wise man teach new Notethis things necessarie to be knowne of vs and which cannot be knowne but by his teaching and that but once in his life and a litle before his death onely by contraries to wit by saying that they are that which they are not indeed and neuer saying that they are that which truely they are And shall we thinke that Christ the wisdome of his Father did once onely in his life and neare vnto his death teach vs what the Eucharist is which was then a new thing neuer heard of before and necessarie to be knowne of vs and yet could not be knowne but by his teaching onely by the contrarie to wit by saying most expressely that it was his bodie giuen and broken for vs neuer saying that it was not his bodie but onely a figure thereof if indeed it onely were a figure as Protestants beleiue would God or Gods Scripture as S. Austin writeth â— 33. cont Faâ—stum c. 7. speake in an other manner to vs then ours is No surely vnlesse it would not be vnderstood of vs. And who will say that Is it mens custome to be taught by coÌ„traries it is our manner to be taught new things and that but once and which caÌ„not be knowne but by some Maisters teaching not by our Maisters expresse words spoaken by him of purpose for to tell vs what those things are but by a quite opposite discourse not made of him but of some other and consisting at least of one principle which he neuer allowed By these Reader thou seest clearly as I hope that if Ether Protest contradict the true sense of Scripture or
iustification and life euerlasting were to be gotten by workes And in Iacob 2. p. 549. he saieth that when S. Iames termeth faith that which is without workes he speaketh by imitation imitating them Faith without workes Mimetically who bragged of dead faith which is no faith as of liuelie and true faith Illyricus also in Claue tract 4. col 332. saieth that by imitation the Ghospell is called the law of faith Rom. 3. and faith a The Ghospell law of faith Mimetically worke Ioan. 6. and in like manner it is saied Make to your selues freinds of the mammon of iniquitie If we proue that those things which are written in the booke of wisdome were spoaken of Salomon because the praier to God which is in the 9. chapter can agree to no other Whitaker Controu 1. quaest 1. c. 12. answereth That might be done mimetically by imitation of the writer Salomon praieth to God Mimetically whosoeuer he was And the same saieth Rainolds Praelect 20. and. 21. As if imitations which are grounded in lyes and that in praiers to God were to be admitted in Scripture What other thing were this for Scripture but to imitate others in lyes and euen then when it speaketh to God And thus much of their Mimeses or imitation Now let vs see some of their hyperboles If we proue that faith may moue mountaines because Faith may moue mountaines Hyperbolically Christ saieth Math. 17. ver 20. If you haue faith as a mustard seed you shall say to this mouÌ„taine Remoue from hence thither and it shall remoue Caluin ib. in v. 19. answereth It is certaine that it is an hyperbolicall kind of speach wheÌ„ he saieth that by faith trees and mountaines may be remoued The same hath Illyricus vpon this place If we haue proue that almes deliuereth from sinne because Almes deliuereth from sinne Hyperbolically it is saied Tobie 4. v. 11. Almes deliuereth from all sinne and from death Vallada in his Apologie cit pag. 304. answereth This kind of speach of Tobie is hyperbolicall And Apologia Confess August c. de respons ad argum We will not say that it is an hyperbole albeit it must be so taken least it detract from the praise of Christ whose proper office is to deliuer from death and sinne If we proue that one man by his praier may procure One man procureth life to an oâ—her Hyperbolically life to an other because it is saied 1. Ioan. 5. vers 16. He that knoweth his brother to sinne a sinne not to death let him aske and life shal be giuen him sinning not to death Caluin ib. answereth If you vnderstand of man that he giueth life to his brother it is an hyperbolicall speach If we proue that God hath promised reward to good God rewardeth works Hyperbolically workes Zuinglius de Prouident c. 6. answereth These are hyperboles and hyperoches If thou wilt enter into life keepe the commandements Who shall doe the will of my father c. and what promises soeuer els are made to workes Thus they deuise hyperboles in Scripture and yet Pareus lib. 1. de Iustific cap. 15. and in Galat. 1. Lect. 9. saieth I dare not say that there is an hyperbole in Scripture sith it ouerlas heth the trueth and seemeth to be a kind of lie If we proue that faith can be without charitie because Faith without charitie A fiction S. Paul saieth 1. Cor. 13. v. 2. If I haue all faith so as I remoue mountaines and haue not charitie I am nothing P. Martyr ib. answereth The Apostle speaketh by fiction for to exaggerate the dignitie of charitie Who seeth not that Paul speaketh here hyperbolically And in Rom. 11. When the Apostle Impossible Charitie extolled by fiction by all means extolled charitie he vsed a fiction for to extoll it But Luther Postilla in Domin Quinquagesimae saieth Paul brought an impossible example If we proue that faith may be without workes because S. Iames saieth cap. 2. v. 18. Shew me thy faith without Faith without workes workes Caluin ib. answereth In that he biddeth shew faith without workes he argueth from an impossible thing And in v. 17. It is cleare enough that the Apostle doth reason from an impossible thing If we proue that widdows marrying after they haue giuen their faith to the contrarie are damned because as S. Paul speaketh 1. Timoth. 5 vers 12. they haue made voide their first faith Caluin 4. Instit c. 13. § 18. answereth The Widows leese their first faith By Amplification Apostle for amplification sake addeth that they haue broken or made voide their first faith Wherefore in forme thus I argue Who not onely in so manie and so great matters contradict such words of Scripture and in such a sense as we haue seene but also in manie and great matters are forced to say that the Scripture seaketh ironically mimetically hyperbolically by way of fiction and of amplificatioÌ„ and by impossibilities they are to be thought to contradict the true sense of the Scripture But Protestants do so Therefore c. CHAPTER VIII THAT PROTESTANTS ARE COMpelled to turne the most generall propositions of the Scripture into particulars THE eight argument wherewith I will proue that Protestants coÌ„tradict the true sense of holie Scripture shal be because in manie and weightie mattie to wit of God of Christ of the Church of Sacraments of faith and the like they are forced to turne the most vniuersall propositions of Scripture into particulars For touching God If we proue that he hath a will to haue mercie on all because Rom. 11. v. 32. it is saied God Touching God hath concluded all into incredulitie that he may haue mercie on all Beza ib. answereth The vniuersall particle All is to be restrained to wit as he saieth l. de Praedest cont Castel All that is Some p. 360. All who shall beleiue The like he hath in Colloq Montisbel p. 421. and in Resp p. 216. 223. and Caluin 3. Instit c. 24. § 17. But Zanchius l. 1. de Nat. Dei c. 2. tom 2. cal 562. saieth that this place and also that other Preach the Ghospell to euerie creature and the like belong onely to the elect If we proue the same because Sapient 11. v. 24. it is saied Thou hast mercie on all c. P. Martyr in Rom. 9. answereth But it easily appeareth that these things are to be vnderstood All that is Some of the vniuersall companie of the elect If we proue that God hath a will to saue all because 1. Timot. 2. v. 4 it is saied of God Who will all men to be saued Bucer in Math. 6. answereth That he saieth All is as much as if he had saied some of all Et Idem apud Zanchium l. de Perseuerant to 2. col 343. That place 1. Timoth. 2. Who will all and 1. Ioan. 2. He is the propitiation c. cannot be vnderstood but synechdochically for manie that is for
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
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
conferre places and adioyne thereto some humane principle and make an argument for to draw in what manner soeuer their doctrine out of Scripture which conference of places adiunction of a humane principle and discourse seing it is not made by the Scripture but by Protestants by their guift of Interpretatation they must needs graunt that the Scripture hath need of Interpretation for to determine all the controuersies that are betwixt vs and them And for this cause albeit Whē Protest will haue expresse Scripture when consequence thereof when they put vs to the proofe they vse to crie Nothing is to be beleiued which is not expressely in Scripture yet when they are to proue they will haue it suffice that it may be gathered out of Scripture by good cōsequence For so say the Lutherans in Colloq Ratisbon Sess 3. 13. Kemnice in 1. part Exam. p. 320. Beza in Resp ad Acta Mōtisb part 2 p. 46. l. de Notis Eccles Daneus Cont. 1. p. 86. Pareus l. 1. de Iustif c. 16. Piscator de Iustif l. 1. c. 5. Riuet in Contr. tract 1. sect 18. and others commonly And seing this Inference by good consequence is not made by the Scripture but by themselues by their Interpretation they must needs say that besides the Scripture there is necessarie some Interpreter for to know all points of faith Now that Protestants haue no infallible interpretation of Scripture is manifest First because they confesse that Protest haue no infallible interpreter that they haue no infallible Interpreter of Scripture Pareus in Colleg. Theol 2. disp 1. The word of God cannot abide anie infallible Interpreter besides God himselfe who inspired the Scripture Secondly because they denie that the whole Senate of Fathers the Catholik Church or generall Councels haue the guift of infallible interpretation in all points of faith and therefore ridiculously should they arrogate this guift to themselues And seing they teach that all Pastors together and all the true Church whichsoeuer it is may erre in matters of faith they cannot chalenge to their Pastors this infallible guift Thirdly for if they doe infallibly interprete the Scripture in all points of faith ether they doe it by means or without means Not without means for such interpretation were Propheticall by immediate reuelation from God or rather Enthusiasticall by illusion from the Diuel Whereupon saieth Whitaker Cont. 2. q. 4. c. 5. If the holie Ghost teach the Church to interprete these places of Scripture without means Protest require means to interprete this is Enthusiasticall and Anabaptisticall and extraordinarie For the Spirit teacheth now onely by meanes nether must we now looke for new inspirations or reuelations Et Cōt 1. q. 5. c. 9. Now must we treate of the meās to finde the sense of Scripture For sith the Scripture hath not a liuely voice for vs to heare we must vse some means for to finde out which is the sense and meaning of the Scripture Agayne The Church hath alwaies vsed some means for to expound the Scripture But if they expound the Scripture by means then according to their owne opinion if their means be fallible their interpretation also must be fallible For thus Whitaker c. 3. cit If by means then such as the means be such must needs the interpretation be But the means which Protestants haue are but humane and fallible For as they graunt they are no other then such as the Catholik Church holie Fathers generall Coūcels haue vsed For thus Whitaker c. 3. cit But the means of the Church to expound obscure places are vncertaine doubtfull and ambiguous And they must needs say so because otherwise they must confesse that the Church is infallible in expounding the Scripture Secondly because the means Protest meās but humane which Protestants vse are these Pondering of circumstances of the stile and Phrase of Scripture conference of places recurring to the Hebrew and Greek text praier and the like as yee may see in Rainolds Confer lib. 2. diuis 2. Confes Heluet. c. 2. Whitaker Cont. 1. q. 5. c. 9. Humfrey ad Rat. 1. Camp and others But all these means are humane for they be our pondering our conference our recurring our praier And all humane means are fallible as euerie man is subiect to lie Thirdly because no where in Scripture is there promised infallible assistance to them that vse these means And if anie say that it is promised to praier whatsoeuer we aske first he maketh onely praier an infallible meane Agayne it sufficeth not to pray how soeuer but we must pray well and perseuerantlie For Iac. 4. v. 3. it is saied Yee pray and obtayne not because yee pray ill But it is not praied well that euerie priuat man by him selfe should vnderstand the Scriptures but rather ill because the Scripture saieth Malac. 2. The lippes of the Priest keepe knowledge and they shall require the law out of his mouth and Ephes 4. He hath giuen Pastors and Doctors for the consumnation of Saints Fourthly because all vse these means Catholiks Heretiks Iews and yet all doe not attaine to the right sense of Scripture by them Fiftly because Protestants themselues doe insinuate Their means not infallible that these means are not infallible For Whitaker besides the words already related saieth Cōt 1. q. 5. c. 9. 10. That we must vse these means rightly and thereby declareth that these means are not infallible vnlesse they be rightly vsed and yet he doth not set downe the meane how to vse thē rightly Et c. 10. cit addeth that all these means must be accommodated to the rule of faith Which be clearely enough sheweth that of themselues they are not infallible Rainolds also loc cit saieth that all their means are vaine Vnlesse God giue eyes to see Sixtlie these means are not onelie fallible but also insufficient Their means not common to all For we must not onelie know to conferre places but also what places are to be conferred and what not and with what places they are to be conferred and with what not Besides we must know how we must cōferre For otherwise as Tertullian saied of examining Scriptures we may say of conferring As if hauing ill examined all we may not fall into error by making choice of some euill But the foresaied means teach vs not this Finally these means are not common to all the faithfull For thus writeth Whitaker c. 9. cit The vnlearned know not how to vse these means rightly and Rainolds libr. cit cap. 5. diuis 1. Because the infirme and vnlearned sorte of Christians haue no skill to discerne the right sense of Scripture from the false he Vincent accommodateth himselfe to their infirmitie and giueth them externall sensible means to know it I aske therefore whether vnlearned Protestants do truely know the right sense of Scripture by means or without means If without means they are Enthusiasts If by means there are others then those
he nether mentioneth the lawes of answering my saied booke which I set downe and proue by reason testimonie of holie Fathers and confession of Protestants ought to be kept in answering such a booke And which lawes I tell him before hand that vnles he ether keepe or refute I would accounte his answer no solid or lawfull answere but the babling of one who could neither sufficiently answere nor yet hould his peace Secondly because he maketh no other answere to the manifold and manifest depositions of the best learned Protestants which I haue my self brought and clearly confuted by the depositions or testimonies them selues against which confutation of myne he replieth nothing but standeth mute Thirdly because he so miserably mangleth the answere which I make to their Sophisme wherewith they by pretense of true Doctrin would proue that they haue alwaies had true Pastors and People who taught and beleiued it and so pittifully replieth to the saied answere as he plainly sheweth him self to be a true Heretike that is conuicted in his owne iudgement as I think euerie one that compareth his lecture with my Booke will clearly perceiue 4. But sith the Protestants cheife and almost whole pretense of the truth and euer being of their Church is the pretense of the truth of their doctrin by the Scripture I will euidently shew euen by the light of Reason and Prudence that they haue no reasonable or colourable pretense of Scripture but that it maketh expresly clearly and directly against theÌ„ and for Catholiks almost in all points of coÌ„trouersie For whereas there be twoe waies to shew Twoe waies to proue that the Scripture is against Protest that the holie Scripture is plainely against Protestants the one by conferring of diuers places together by bringing the exposition of the holie Fathers decrees of Councels and tradition of the Church the other by onely comparinge the expresse words of Catholiks and ProtestaÌ„ts with Protest Doctrin as clearly contrarie to Scripture as yea is to no. expresse words of holie Scripture touching the same matter I take not the first way which hithertoe Catholike writers haue followed because it is not so fit to the capacitie of commun people for whome especially I compose this worke but the second which is as cleare for euerie one that hath reason to see as it is cleare to see that Yea and Yea of the same matter agree and that Yea and Nay do disagree 4. This perhaps may seeme strange nay impossible to simple Protestants whose eares haue bene still accustomed to heare their ministers vaunt and brag of the word of God of the Scripture and Bible and to auouch that Catholiks haue nothing to alleadge for theÌ„ selues but traditions and word of men But I beseech such to suspend a while their iudgment and sith they wil haue the Protestants doctrin to be tried or iudged by nothing but by Scripture onely let them grant me these two conditions Two conditions to proue the Scripture to be against Protest 1. Touching the letter 2. Touching the sense of trying their doctrin by the Scripture which the very light of reason the authoritie of holie Fathers and the Confession of the best learned Protestants will enforce them to graunt The first condition is touching the words or letter of the holie Scripture The second is touching the sense or meaning of the saied words or letter For as the holie Scripture consisteth of two partes whereof the one is the word or letter the other is the sense therof so I require one condition for the word and an other for the sense 5. The condition touching the word or letter is that the words of holie Scripture be taken as they be in the The 1. coÌ„ditioÌ„ toâ—ching the letter proued Bible or booke of God without anie addition subtraction or transposition breefly without anie chopping or changing whatsoeuer This condition is so iust and reasonable as I think no reasonable man will denie it and neuertheles I wil proue it First because where God alone is Iugde there it is reason that all men be silent and onely harken what God saieth nor interrupt or corrupt his words Let vs heare Lib. 1. peccat c. 20. De vnit c. 13 Serm. 27. de verb. Apo. saieth S. Austin our lord and not ghesses or suspitions of men Againe I beleiue that which I read in holie Scripture not that which vaine Heretiks say And other where There is a controuersie risen let is goe to the Iudge let the Prophet iudge yea let God iudge by the Prophet let vs both hold our peace And yet againe let vs not heare This I say This thou saiest but let vs Lib. 6. cont Iul. c. 4. In Confutat Latomito 2. fol. 234. heare This our lord saieth Yea Luther writeth That mans word added vnto Gods word is a couer nay mans dung wherwith pure truth is hidden Moreouer seing Protestants impose silence to the Church Councells Fathers and all Catholiks in decision of matters of faith and therin admit onely the written word of God it were impudencie for them to request to speake Agayne if Protestants will mingle their owne words with the words of God they admit not the onely word of God for iudge of controuersies but partely also their owne and make one entire iudge of them both Finally Protestants are wonte to crie that the Scriture is the onely and profest rule of faith that they will heare Beza cont Heshus Daneus Cont. 3. 6. 7. Hospin part 2 Caluin cont versipel cont Cathalon nothing besides Scripture that nothing is to be taught but the pure written word nothing to be beleiued but that which is expressely conteined in the Scripture Let them heare therefore in these twoe hundred and sixte points in which I will compare their doctrine with the Scripture mere Scripture onely Scripture and let them harken to nothing but Scripture let all their owne words whatsoeuer be set aside let the Scriptures pure and onely words shew and iudge whether Catholik or Protestant doctrin in these 260. points here set downe be agreable or disagreable vnto it 6. The second condition touching the sense is That The 2. condition touching the sense proued the pure written word of God may iudge betwixt vs according to the pure sense therof which when it is spoken clearly or of purpose to tell vs what Gods meaning is of it self and according to the vsual acception of men it doth afford and this is euident also especiallie if the Church must not be admitted to be the infallible Interpreter of the true sense of Scripture But neuertheles I proue it First because Protestants cannot set downe anie condition which is so reasonable or indifferent to both partes Secondly because ether the Scripture in matters of controuersie clearly declareth her meaning by her self without any help or exposition of man or she doth not If she clearly declare her meaning by her self then needeth she no help of man
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
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
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
pastors as is shewed in the saied booke c. 2. cit and Caluin in Ezechiel c. 3. v. 9. saieth that Papists chalenge the name of the Church because they pretend a continuall succession And indeed saieth he we are forced to confesse that they haue the ordinarie ministerie And who can denie but the true Pastors of Gods Church are true owners of Gods worde which they haue authoritie to preach Thereby they confesse that Catholiks are true possessors of the holie Scripture For thus writeth Luther to 2. Germ. fol. 279. cited by Scarpius in Eccles c. 6. VVe confesse that vnder Poperie are manie Christian goods yea all Christian good and that it came from thence to vs. Namely we confesse that in Poperie is true holie Scripture true baptisme true office of preaching true Sacrament of the altar true keyes to forgiue sinnes true Catechisme Nay I say that in Poperie is true The kernell of Christianitie in Poperie Christianitie yea the very kernell of Christianitie and manie great Saintes And Hall Chalmeley and Batterfeild graunt that Luther wrote thus and seeme to allow it Luther also to 6. in c. 28. Genes saieth we confesse that Papists haue the Church because they haue baptisme absolution the text of the Ghospel and there are manie godlie men amongest them The eight proofe shal be from the Confession of such 8. title Confession of strangers as nether are Catholiks nor Protestants For as Vorstius writeth in Antibell p. 181. Iewes Turkes and Pagans do think that the Christian religion consisteth cheefly in Poperie And Whitaker Cont. 2. q. c. 2. No other famous Church can be named in these latter times which was thought to be the Church and was called the Church but the Roman Church Nether let anie think that such as want faith can not be sufficient iudges in this matter For albeit they be not sufficient iudges in the question of the trueth of doctrin yet are they sufficient in question of facte as this is And in this Ioseph lib. Antiq. Euseb l. 7. c. 24. sorte the Heathens in the time of the ould law iudged betwene the Iewes and the Samaritans and in the time of the Ghospel betwene the Catholiks and the Samosatenians And as Christians can iudge what kind of Mahometans are the true owners of the Alcoran though they think not the Alcoran to conteyne true doctrin So may Infidels iudge what kinde of Christians be true owners of the Ghospel though they beleeue not the Ghospel to be the worde of God The ninth proof may be taken from the agreement of 9. title Agreement with Scripture the Cath. doctrin both in words and sense with the holie Scripture as shall appeare in this booke Which proofe though taken alone doe not conuince that Catholiks are true owners of the Scripture yet in conuinceth that they are true owners rather then Protestants who so farre disagree from the Scripture both in words and sense The tenth proofe shal be that Protestants against these 10. title weaknes of Protest Proofes so manie and so forcible proofes for the Catholiks can bring no other proofe for their right to Scripture then that they haue the true doctrin of Scripture Which argument taken alone is as I shewed at large in my saied booke De Authore c. lib. 2. c. 15. a fond Sophisme or Foularie First because Schismatiks haue the true doctrin of Scripture as I there proued by reason by the testimonie of holie Fathers and the confession of Protestants and yet are no true owners of the Scripture because they are no true mēbers of the Church as I there also proued Secondly for Protestants to proue that they be true owners of the Scripture because they haue the true doctrin thereof is to proue one vnknowne and false thing by an other as vnkowne and false Which is not to proue at all because all proofe must be from a thing more knowne Thirdly they nether proue that they haue the doctrin of the Scripture by expresse words of Scripture for these are quite against them as shal be shewed in this booke nor by plaine inference out of the words of Scripture as appeareth by the Catholiks answers vnto all their proofes nor finally they haue proued any thing before a lawfull iudge but all their proofes are such as euerie Heretike maketh Besides if truth of doctrin doe proue true right to Scripture it farre more maketh for Catholiks and no more for Protestants then for anie other Heretiks Out of all which hath beene saied in this Chapter it is most euident that if the light of reason may be iudge in this matter Catholiks must needs be counted the true owners of the holie Scripture because they haue all the foresaied Titles then the which both fewer and weaker would make a claime to worldlie matters out of all question of all which Protestants can pretend none but the last Secondly it is euident that if Catholiks be the true If Cath. be true owners of the Scripture all controuersies are ended owners of the Scripture the sacred testament of Christ they are also true owners of the holie Sacraments of the keyes of heauen to binde and loose sinnes of the means of saluation and of all the goods which Christ hath by his will and testament bequeathed to his Church For vndoubtedly all these things pertaine to them to whome Christs testament doth belong Thirdly it is euident that if Catholiks be true owners of the Scriptures Protestants be vniust vsurpers of them as Iewes Turkes and Infidels are and haue no more right to keep or vse them against Catholiks then theeues haue to vse true mens goods or weapons against them For cleare it is that Catholiks and Protestants are opposite Churches as I haue shewed in the foresaied booke De Authore lib. 1. c. 2. and lib. 2. c. 6. and that one of them is a false Church whereas the Scriptures were giuen and belong to one onely Church Wherefore we may well say to Protestants as Tertullian de Prescript c. 37. saied to Heretiks of his time VVho are you when and whence came you what doe you in mine being not mine By what right Marcion Luther doest thou fell my woods By what licence Valentin Caluin doest thou turne away my water By what authoritie Apelles Zuingle doest thou charge my bounds It is my possession what doe you strangers here sow and feed at your pleasure And the same say we to Protestants Let them first shew what right they haue to Scriptures before they argue out of them let them render vs our weapons or shew what iust title they haue to them before they fight with them against vs. For as the same Tertull. saieth c. 15. Here we first stop them that they are not to be admitted to anie dispute of Scriptures VVe must see whether they may haue them or no to whom belongeth the Scripture that he be not admitted to it to whom it appertaineth not And c. 19. The
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
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.
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
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
of the Azimes when there was no leauen bread to be found amongst the Iewes but onely azime And Beza himselfe loc cit confesseth that Christ celebrated the Eucharist in azime bread The same say Catholiks Protestants plainely say that we ought to make the Eucharist rather of leauen bread then of azime that to make it of azime is a blemish sauoureth Iudaisme and is to be accursed ART IX WHETHER THE BREAD and wine of which the Eucharist is made be to be blessed SCRIPTVRE EXPRESSELY AFFIRMETH. Mathew 26. vers 26. Iesus tooke bread and blessed and Bread and wine blessed brake and he gaue to his disciples and saied Take ye and eate This is my bodie 1. Cor. 10. v. 16. The chalice of benediction which we do blesse is it not the communication of the blood of Christ CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Math. 26. v. 26. An other circumstance is that he blessed the bread and chalice PROTESTANTS EXPRESSELY DENIE Zuinglius l. de Caena to 2. f. 294. They should not vse the The word of Blessing not to be vsed words of Benediction and Blessing in this place 1. Cor. 10. cit For commonly the vse to be taken for the word of Consecrating Caluin in Math. 26. v. 26. Mathew and Marke vse the word of Blessing but seing in place thereof we read in Luke the word Blessing for Thanks giuing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no doubt of the sense and seing also that in the Chalice they adde the word of thankes giuing they clearly interprete their former speach Whereby the ignorance of Papists is more ridiculous who expresse their blessing with the signe of the crosse as if Christ had vsed an exorcisme Musculus in loc tit de Missa To blesse is not to consecrate but to giue thanks and to speake well of one that I may not say that nether Mathew nor Marke nor Paul haue vsed the word of Nether Mathew nor Paule vsed the word Blessing Blessing in this matter Of the same opinion are others who will haue the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in S. Mathew to signifie nothing but thanks giuing And so haue the Bibles of K. Edward and of Q. Elizabeth 1562. translated it THE CONFERENCE Scripture expressely saieth that Christ blessed the bread and that we blesse the Chalice The same say Catholiks Protestants expressely say that blessing of bread is an exorcisme that by blessing nothing is ment but thankes giuing that we should not vse it here that nether Mathew nor Paul vsed it in this matter Which contradiction of the Scripture is so cleare as some Protestants confesse it See l 2. c. 30. ART X. WHETHER THERE OVGHT to be made any preparation to the receauing of the Eucharist SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Cor. 11. v. 28. But let a man proue himselfe and so let him eate of that bread and drinke of the chalice For he that eateth and drinketh vnworthily eateth and drinketh iudgment to himselfe CATHOLIKS EXPRESSELY AFFIRME Card. Bellarm. lib. 4. de Eucharist cap. 17. The Catholik Church teacheth that preparation to the Eucharist is not faith alone but true pennance and confession of sinnes if a man after baptisme be fallen into mortall sinne PROTESTANTS EXPRESSELY DENIE Luther Postilla in die Pascae fol. 241. We taught that it Preparation of no moment is of no moment and of no valew at all whatsoeuer we prepare of our selues to receaue the Sacrament as they did who by their confession and by other workes would make themselues worthie to receaue the Sacrament Which is a horrible error and abuse Et. f. 242. We haue condemned them and not without cause who endeauour by their workes to come worthily The same Luther lib. de Captiuitat Babilon tom 2. Onely erroneous consciences worthily communicate cap. de Eucharist Out of these things we conclude who do worhily communicate to wit onely they who haue sadde afflicted troubled confounded and erroneous consciences Which doctrine Whitaker defendeth ad Ration 8. Campiani pag. 41. Againe By which thou seest that to haue Masse worthily The more wicked the nearer to grace no other thing is required but faith And apud Fabritium in artic 20. Augustan By how much the wickeder thou art by so much the sooner God giueth thee grace And in psalm 5. tom 3. fol. 172. I will say one thing rashly and bouldly In this Blasphemers most gratefull to God life there are none nearer to God then these haters and blasphemers of God nor anie more gratefull or louing children Which also Whitaker mantaineth loco citat And Concione de Praeparat ad Euchar. An. 1518. The best disposition Worst disposed best disposed is no other then that wherewith thou art worst disposed and on the contrarie then thou art worst disposed when thou art best disposed Schusselburg Catal. Haeret. tom 8. pag. 216. Papists do Faith sufficeth impudently denie that faith is a sufficient preparation to receaue the Sacrament of the Eucharist Kemnice 2. part Exam. tit De preparat p. 178. Faith alone is a sufficient Praeparation The like hath Caluin 4. Instit c. 14. § 26. THE CONFERENCE Scripture plainly saieth that a man must proue or prepare himselfe to receaue the Eucharist that who receaueth it vnworthily receaueth his iudgment The same say Catholiks Protestants plainely say that we must not make our selues worthie by workes not endeauour by workes to come worthily that they onely communicate worthily who bring troubled and erroneous consciences that we need nothing but faith that the best disposition is to be ill disposed that haters and blasphemers of God are nearest vnto him and most gratefull that the more wicked one is the sooner God giueth him grace that faith is a sufficient preparation to the Eucharist ART XI WHETHER THERE BE ANIE Sacrifice in the Church SCRIPTVRE EXPRESSELY AFFIRMETH. Malachie 1. v. 11. From the rising of the sunne to the going Sacrifice in the Church downe great is my name among the Gentils and in euerie place there is sacrificing and there is offered to my name a cleane oblation cap. 3. vers 3. He shall purge the Sonnes of Leui and will streyne them as gould and siluer and they shal be offering sacrifices to our Lord in iustice CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 24. c. 1. Christ in his last supper that he might leaue a visible sacrifice to his beloued Church as the nature of man requireth offered his bodie and blood to God the Father vnder the formes of bread and wine PROTESTANTS EXPRESSELY DENIE Whitaker Cont. 4. q. 1. c. 2. There is now no more Sacrifice No Sacrifice in the Church remaining in the Church Caluin in 1 Cor. 9. v. 19. The Lord instituted no Sacrifices in which holie Ministers should be occupied And because the Protestants opinion in this matter is well enough knowne I will rehearse no more of their sayings THE CONFERENCE Scripture expressely saieth that in the
more in my Latin booke art 6. THE CONFERENCE Scripture expressely saieth that euerie one and whosoeuer dimisseth his wife and marrieth an other committeth aduoutrie that a woman parted from husband must be reconciled to her husband or remaine vnmarried that she is bound to the law of marriage so longe as her husbād liueth that man cannot separate those whome God hath ioyned The same say Catholiks Protestants expressely say that who hauing put away his wife for adulterie marrieth an other doth not commit aduoutrie that one may marrie againe for aduoutrie for malitious forsaking for deniall of coningall dutie for incitation to wickednesse for leprosie that whordome dissolueth marriage that one may haue ten or more fugitiue wiues at once that if the Mistresse will not the Maide may be called ART VII WHETHER THEY WHO lie a dying are to be anointed with oile SCRIPTVRE EXPRESSELY AFFIRMETH. Iames 5. v. 14. Is anie man sick among you Let him bring in the preistes of the Church and let them pray ouer him anoiling The sick are to be anointed with oile him with oile in the name of our Lord praier of faith shall saue the sicke and our Lord shall lift him vp and if he be in sinnes they shal be remitted CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 14. Can. 2. If anie shall say that the holie anoiling of the sicke giueth not grace nor remitteth sinnes nor lightneth the sicke but that is now ceased as if in ould time is had beene onely the grace of curing be he accursed PROTESTANTS EXPRESSELY DENIE Confessio Saxonica art 19. That which is now called extreme Not to be anointed with oile vnction is now a spectacle full of superstition Confess Heluet. c. 19. calleth it a deuise of man Et Confess Writemberg An vnprofitable and idle ceremonie Caluin 4. Institut c. 19. § 18. Of the same nature is the anoiling of the sick to wit an histrionicall hipocrisie It pertaineth not now to vs. Beza in Confess c. 7. sect 11. The sacrament of anoiling is idle and vaine and now altogether superstitious Hospinian part 2. Histor f. 23. The preists were commanded that they should not anoile those that dyed for that was superstitious and contrarie to the expresse word of God THE CONFERENCE Scripture expressely saieth that those thall lie a dying are to be anoiled with oile and it promiseth remission of sinnes to them The same say Catholiks Protestants expressely say that this anoiling pertaineth not to vs that it is hypocrisie an idle and vaine ceremonie and contrarie to the expresse word of God ART VIII WHETHER THE SACRAments of the ould law were of equall vertue with oures SCRIPTVRE EXPRESSELY DENIETH. Hebr. 10. v. 1. For the law hauing a shaddow of good things to Sacraments of the ould law shadows of the new come not the very image of the things c. Coloss 2. vers 17. Let no man therefore iudge you in meate or in drinke or in parte of a festiuall day or of the new moone or of the Sabboths which are a shaddow of things to come but the bodie Christs CATHOLIKS EXPRESSELY DENIE Councel of Trent Sess 7. cap. 2. If anie shall say that the very sacraments of the new law do not differ from the Sacraments of the ould law but because they be other ceremonies and ether rites be he accursed PROTESTANTS EXPRESSELY AFFIRME Whitaker l. 8. cont Dureum sect 39. Paul expressely teacheth Equall to the Sacraments of the new law that the Israelites had the same sacraments in substance which Christ deliuered vnto vs. Confessio Heluet. c. 19. For so much as belongeth to that which is the cheefe and the substance in the sacraments the sacraments of both people were equall Lutherus l. de Captiuit to 2. fol. 75. It cannot be that the new sacraments do differ from the ould sacraments Caluin 4. Institut cap. 14. § 23. The Apostle speaketh not more honorably of them then of these In the sacraments he maketh them equall to vs. Whatsoeuer he gaue vs in the Sacraments the same the Iewes in ould time receaued in theirs what vertue ours haue the same also they felt in theirs Beza ad Repetit Sanctis c. 8. p. 30. Vnlesse with the Apostle you make the ould sacraments the same indeed there wil be litle or no difference at all betweene the true God and the false God of Marcion THE CONFERENCE Scripture plainely saieth that the Sacraments of the ould law differed from the sacraments of the new as much as a shaddow differeth from the image or from the bodie it selfe The same say Catholiks Protestants plainely say that in substance they were the same were equall did not differ that what vertue we receaue in our Sacraments the Iewes felt the same in theirs THE SVMME OF THIS CHAPTER OF the other Sacraments The things which haue be declared in this chapter do euidently demonstrate how differently Protestāts thinke of the other Sacraments from the holie Scripture For the Scripture together with Catholiks teacheth that Preists forgiue sinnes that sinnes are to be confessed to men that grace is giuen by Imposition of hands that hands are to be imposed vpon those that are baptized that Matrimonie is a Sacrament that one wife being put away it is not lawfull to marrie an other that those who lie a dying are to be anointed with oile that our Sacraments are more excellent then those of the ould law All which are denied of Protestants They also shew that Protestants in this matter also keepe their ould custome and steale from Preists power to forgiue sinnes steale away the necessitie of confessing sinnes to men from the baptized they steale imposition of hands and from the imposition of hands vertue to giue grace from Matrimonie also they steale the nature of a Sacrament and the indissolubilitie thereof from those that die their anoiling and from all our Sacraments their excellencie and vertue aboue the Sacraments of the ould law And thus farre of the Sacraments Now touching Faith CHAPTER XII OF FAITH ART I. WHETHER FAITH BE A WORKE or to beleiue be to doe SCRIPTVRE EXPRESSELY AFFIRMETH. I HON. 6. v. 28. 29. They saied therefore to him Faith is a worke what shall we doe that we may worke the workes of God Iesus answered and saied to them This is the worke of God that you beleiue in him whome he hath sent Act. 16. vers 30. The Gailer saied to S. Paul and Hilas Maisters what must I doe that I may be saued But they saied To beleiue is to doe Beleiue in our Lord Iesus and thou shalt be saued and thy house Iames 2. v. 19. Thou beleiuest that there is one God Thou doest well CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Ioan. 6. v. 30. The worke of faith because it is a worke of man wherewith he beleiueth and giueth glorie to God is an actiue and free worke PROTESTANTS EXPRESSELY DENIE Luther de Captiuit Babilon to 2. fol. 71. Faith is no
the Pharises THE CONFERENCE Scripture plainely saieth that manie Princes who confessed not Christ and loued the glorie of men more then of God did beleiue in Christ that manie beleiued in Christs name whome Christ trusted not that a euill man doth well in beleiuing The same say Catholiks Protestants plainely say that the foresaied Princes did not beleiue had not true faith were no beleiuers that those whome Christ trusted not did not beleiue in the sight of God that their faith was not true not sincere but hypocrisie that onely the godlie and the adopted sonnes of God are partakers of true faith that the faith of the impious and wicked is feigned dissembled an imagination or image of faith not true faith that the impious are not faithfull ART XXI WHETHER FAITH BE proper to the Elect SCRIPTVRE EXPRESSELY DENIETH. Act. 8. ver 13. Then Simon Magus also himselfe beleiued Simon Magus had faith and being baptized he cleeued to Philippe Seing also signes and very great miracles to be done he was astonished with admiratiō Heb. 6. v. 4. For it is impossible for them that were once illuminated Also some reprobates haue tasted also the heauenlie guift and were made partakers of the Holie Ghost c. and are fallen to be renewed againe to pennance CATHOLIKS EXPRESSELY DENIE D. Stapleton in Actor 8. v. 13. Simon Magus had true faith Card. Bellarm. l. 3. de Iustificat c. 14. Faith is not proper to the elect PROTESTANTS EXPRESSELY AFFIRME Whitaker l. 8. cont Dur. sect 48. True faith is proper to the the elect In Concion vlt. In no reprobate true faith is found Zuinglius in Math. 19. tom 4. The Scripture sometimes Simon Magus had no faith indeed Beleiued not all saieth that some beleiued who professed faith which indeed they had not as appeareth of Simon Magus in the Actes In exposit Fidei to 2. fol. 558. There are some who beleiue not at all as were Iudas and Simon Magus Caluin in Actor 8. v. 3. c. The mynd of Simon was wrapped in dissimulation of faith Beza cont Illyric vol. 2. p. 131. Simon Magus was quite faithlesse Was quite faithlesse In Colloq Montisbel p. 379. Indeed he wanted faith indeed he beleiued not Volanus l. 3. cont Scargam p. 1070. Scarga foolishly attributeth true faith to Simon Magus Daneus Contr. de Baptismo c. 14. He obiecteth that Simō Magus lost faith and that other Apostates did the like But I denie that they haue or euer had true faith Pareus l. 3. de Iustif c. 14. Simon was an hypocrite beleiuing onely with mouth not with harte And he addeth Nether maketh it any matter that Luke absolutely saieth that he beleiued And as for reprobats Caluin 3. Institut c. 2. § 11. None are illuminated vnto faith None but the predestinate haue faith Faith peculiar to the Elect but they who are predestinated to saluation In Confessione p. 106. I acknowledge that faith is a peculiar guift giuen to the elect alone Beza in Conf. c. 4. sect 20. Faith is the guift of God proper and peculiar to the elect alone Bucer in Matthaei 16. They are safe for euer who once haue gotten true faith Musculus in locis titul de fide Faith in Christ is onely of the elect Zanchius de Praedestinat c. 4. to 7. The reprobates neuer Reprobates neuer beleiue truely truely beleiue in Christ And the same is the common doctrine of the Protestants THE CONFERENCE Scripture plainely saieth that the reprobate Simon Magus did beleiue was baptized cleeued to Philippe and was astonished at the miracles wrought by S. Philippe that euen they who cannot be recalled to pennance were once illuminated Catholiks say the same Protestants plainely say that Simon Magus did not beleiue at all was wholy faithlesse indeed wanted faith indeed beleiued not had not true faith beleiued onely with mouth not with hart that onely the elect are illuminated vnto faith that reprobates neuer truely beleiue and that it maketh no matter that the Scripture absolutely saieth the contrarie These are so opposite to Scripture as some Protestants confesse it See lib. 2. c. 30. ART XXII WHETHER FAITH BE by hearing SCRIPTVRE EXPRESSELY AFFIRMETH. Rom. 10. ver 15. Faith then is by hearing and hearing is by Faith is by hearing the word of Christ. CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 6. c. 6. They are disposed to iustice whiles stirred vp and holpen by Gods grace conceauing faith by hearing they are freely moued to God PROTESTANTS EXPRESSELY DENIE Whitaker l. 1. de Scriptura c. 11. sect 4. All true faith cometh Faith not by preachers from the Scripture not by the labour of the Preachers Againe All the Fathers with one voice teach that faith riseth of the Scriptures onely not of the authoritie of the Church Et c. 13. sect 8. Reading maketh that we may know the Scriptures and the doctrine of the Scriptures Et Cont. 145. cap. 8. Faith riseth of the Of the Scripture onely Scripture alone And in the same place thus expoundeth the aforesaied wordes of the Apostle By hearing that is by the sense of the Scripture rightly vnderstood Zuinglius in Exegesi to 2. fol. 347. We do not thinke that faith can be gotten by words but that faith being mistresse the words which are proposed may be vnderstood De Prouidentia cap. 6. tom 1. When Paul writeth to the Romans that faith is Not by outward hearing by hearing after the same manner he attributeth that to the nearer and more knowne cause to vs which belongeth onely to the Holie Ghost not to outward preaching The like words hath Oecolampadius apud Schlusselburg libro 1. Theol. Caluin art 1. Caluin in Ioan. 5. vers 9. 3 Christ is not otherwaies rightly knowne but by the Scripture THE CONFERENCE Scripture expressely teacheth that Faith is by hearing and addeth there also that it is not without a Preacher The same say Catholiks Protestants expressely teach that faith is not otherwaies then by Scripture that it is by onely Scripture by reading that it is not by the labour of the preachers not by the authoritie of the Church that it is by the Holie Ghost and not by externall preaching that it cannot be gotten by words ART XXIII WHETHER FAITH IS or can euer be lost SCRIPTVRE EXPRESSELY AFFIRMETH. Luke 8. vers 13. For they vpon the rock Such as when they Some beleiue for a time heare with ioye receaue the word and these haue no rootes because for a time they beleiue and in time of temptation they reuoult Ioan. 20. vers 29. Then he saieth to Thomas Be not incredulous S. Thomas lost his faith but faithfull And v. 25. Thomas saied Vnlesse I see c. I will not beleiue 1. Tim. 1. v. 19. Certaine haue made shipwrak about faith c. 4. Others leese faith v. 1. In the last times certaine shall departe from the faith c. 6. v. 10. Certaine haue erred from the faith
almost extinguished in the Church Liber Concordiae Luther in Declar. art c. 4. Those propositions of necessitie of good workes to saluation take away comfort Not necessarie to saluation from troubled and afflicted consciences giue occasion of doubting of the grace of God and are manie wayes dangerous Againe Those propositions of the necessitie of good workes to saluation are not to be taught defended painted but rather to be hissed out cast out of our Churches as false and not sincere Luther in Gal. 1. to 5. f. 286. The false Apostles did teach that Doctrine of false Apostles beside faith in Christ the workes of Gods law are necessarie to saluatioÌ„ l. de votis to 2. f. 281. Thou now vnderstaÌ„dest why I saied so oftentimes that nether vowes nor our workes are necessarie to iustice and saluation And as Schlusselburg to 7. Catal. Haer. pag. 312. reporteth This forme of speech God workes are necessarie Cast out of Luthers Churches to saluation he caused to be blotted and taken out of same mens writings and made a publike disputation of the same and therein cast it out of his Churches and sent it back againe to the Popes market or as Illyricus and Gallus ibid. pag. 567. write In publick disputation held at Wittemberg 1536. he more then fiue times iterated this speech That proposition good workes be Condemned necessarie to saluation we will haue to be condemned abrogated and quite shut out of our Churches and scholes The like saieth Scheptius cited in Colloq Aldeburg p. 153. 349. The Ministers of Saxonie in Colloq Aldeburg p. 6. and 7. condemne this proposition Good workes are necessarie to Popish and impious doctrine saluation and p. 129. say that it is Popish scandalous dangerous and impious contrarie to the word of God the Confâ—ssion of Auspurg and writings of Luther to which purpose they cite manie of Luthers sayings p. 134. they say it breedeth desperation Popish paradox p. 151. is the onely foundation of the Popes kingdome p. 349. a Popish paradox Schlusselburg tom 7. Catal. Haeret. pag. 69. Good workes Popish speech are necessarie to saluation is especially the speech and phrase of Papists and the foundation of all Popish and Antichrists workes This foundation standing all Poperie standeth If therefore we Foundation of Poperie shal be so madde as to admit this proposition we shall take away all distinction betwene vs and Poperie all our religion wil be condemned we iustly accounted Schismatiks accursed and ether compelled to recant our doctrine or to be damned for euer And to the same purpose he citeth manie famous Lutherans Morlinus in Schlusselburg to 4. Catal. Haeret. pag. 229. I am assured that it is the doctrine of SathaÌ„ if any say or thinke Doctrine of Sathan that to a sinner as he is now after his fall workes are any way necessarie to saluation To which Poach addeth p. 266. that it is doctrine of Sathan to say that good workes are necessarie to saluation ether in the law or in the Ghospell or in anie parte whatsoeuer of Christian doctrine Illyricus Praefat. in Epistol ad Rom. Workes are not any Not any way necessarie way necessarie to saluation Hunnius de Iustif p. 187. This proposition wherewith it is saied that workes are necessarie to saluation I iudge to be cast out of the Church howsoeuer it be painted or coloured Herbrandus in Compendio Theol. loco de bonis operibus Let this proposition God workes be necessarie to saluation be cast away The same say manie other Lutherans whome I name in my Latin booke c. 13. art 13. Confessio Heluet. cap. 16. We do not thinke that good God workes not necessarie workes are so necessarie to saluation that without them no man is euer saued And to this Confession subscribed the Protestant Churches of England Scotland France and Flanders as is reported in Syntagmate Confessionum Caluin in Antidoto Concilij Sess 6. Can. 20. In that the Ghospell differeth from the law that it promiseth life not vpon condition of workes as that doth but for faith Preus l. 3. de Iustif c. 12. Whence we vnderstand that workes Not absolutely necessarie are not absolutely necessarie to saluation l. 4. c. 1. We thinke euen the thiefe who in all his life hadde done no good when in his agonie he fled to Christ being preuented by death to haue beene saued with out workes Et. c. 2. Without new obedieÌ„ce the promise of life may be sure to the beleiuers And in Gal. 6. lect 73. They Contrarie to the Ghospell Interimists did hould no few points of doctrine contrarie to the Ghospell of seuen Sacraments of workes necessarie to saluation c. THE CONFERENCE Scripture expressely saieth that patience is necessarie to attaine the promises that without holines none shall see God that vnlesse our iustice be greater then that of the Pharises we shall not enter into the kingdome of heauen that if we will haue life we must keepe the commandments The same say Catholiks Protestants expressely say that workes are not necssarie to saluation not absolutely necessarie that the thiefe was saued without workes that the Ghospell promiseth saluation without condition of workes that doctrine of necessitie of workes to saluation is Popish is the foundation of all Poperie the doctrine of Antichrist and Sathan Which are so opposite to Scripture as sometimes Protestants confesse it See l. 2. c. 30. ART XIV WHETHER GOOD WORKES be profitable or auaile any thing to iustification and saluation SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Tim. 4. v. 8. Pietie is profitable to all things hauing promise Good workes profitable of the life that now is and of that to come The same teach other places cited in the former article and others to be cited in the next article CATHOLIKS EXPRESSELY AFFIRME Catechismus ad Parochos cap. de Oratione By deuout praiers we appease God by almes we redeeme the offenses of men by fasting we wash away the filth of our owne life And albeit euerie one be profitable against all kinde of sinnes yet c. PROTESTANTS EXPRESSELY DENIE Apologie of the English Church We say we haue no meed No meed in workes in Latin praesidium at all by our owne workes and deeds but appoint all the means of our saluation to be in Christ alone Confessio Argentinensis c. 3. It is cleare that our workes Workes helpe nothing to iustice Of no momeÌ„t helpe nothing to this that of iniust we become iust Confessio Belgica art 24. Workes proceding from the true roote of faith are of no moment of all for to iustifie vs. Whitaker ad Ration 8. Campiani God in iustifying vs Of no reckoning makes no reckoning at all of our workes Tindal in Fox his actes p. 1143. All that thinke that good Profit nothing workes helpe or profit any thing to get the guift of saluatioÌ„ they blaspheme against God and robbe God of honour Which Fox also
but matter of doubting and despairing that if we looke to them we must not onely doubt but despaire of saluation ART XVII WHETHER GOOD WORKES be a cause why God loueth vs SCRIPTVRE EXPRESSELY AFFIRMETH. Ioan. 16. v. 27. For the Father himselfe loueth you because God loueth vs because we loue Christ Because we keepe his cōmandments you haue loued me and haue beleiued that I comeforth from God cap. 15. ver 10. If you keepe my precepts youe hall abide in my loue as I also haue kept my Fathers precepts and do abide in his loue Act. 10. v. 36. In euerie nation he that feareth him and worketh iustice is acceptable to him CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Ioan. 16. v. 27. Christ plainely saieth that his disciples loue was a cause why God loued them with this kind of loue PROTESTANTS EXPRESSELY DENIE Caluin in Ioan. 15. v. 10. The obedience which the faithfull Good workes no cause of Gods loue towards vs. giue to him is not so much a cause why he continueth his loue towards them as an effect of his loue Et in cap. 16. v. 17. We are here saied to be loued of God whiles we loue Christ because we haue a pledge of his fatherlie loue THE CONFERENCE Scripture plainely teacheth that God loueth vs because we loue and beleiue in Christ that God continueth his loue towards vs if we keepe his commandments The same say Catholiks Protestants plainely say that our obedience is no cause why God continueth his loue towards vs that we are not loued of God because we loue Christ ART XVIII WHETHER WE OVGHT to do good workes SCRIPTVRE EXPRESSELY AFFIRMETH. Luc. 17. v. 10. When you shall haue done all things that are We ought to doe good workes commanded you say we are vnprofitable seruants we haue done that which we ought to do 1. Ioan 2. v. 6. He that saieth he abideth in him ought euen as he walked himselfe also to walke Et c. 3. v. 16. And we ought to yeeld our liues for the brethren Et c. 4. ver 11. If God hath so loued vs we also ought to loue one an other CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 6. Can. 20. If anie shall say that a man iustified and neuer so perfect is not bound to the keeping of the commandments of God and the Church but onely to beleiue be he accursed PROTESTANTS EXPRESSELY DENIE Tindal cited in Caluinoturcismo l. 4. c. 22. Thou owest nothing We owe nothing to God but faith to God but faith that thou maest confesse Christ Iesus and beleiue him to haue risen from the dead for so thou shalt be safe in all other things God hath made it free to the to follow thine owne will Luther Postilla in Dom. 3. Aduentus f. 39. All workes besides God requireth nothing but faith Workes are indifferent faith are to be done to our neighbour because God requireth nothing of vs but faith with which we giue him his honour In Gal. 2. to 5. f. 223. Christ hath so abrogated the workes of the law as they may be held indifferently but they bind no more Againe We are not tyed to any externall worke at all but free to any We are free to all workes To all things worke towards any man at any time or manner whatsoeuer A Christian is wholy free to all things doing or omitting as the occasion serueth or wanteth Psal 5. to 3. f. 171. Take this rule where Luthers rule of doing good the Scripture commandeth a good worke to be done do thou so vnderstand that it forbiddeth thee to do a good worke Et apud Kemnitium in locis part 2. tit de operibus p. 73. This phrase of the law A faithfull man ought to do good workes belongeth A Christian ought not to doe good not to Christians And apud Schlusselburg to 7. Catal. Haeret p. 193. We fight as well against good workes as against sinnes And l. de votis apud Coccium to 1. p. 1113. The doctrine Luther fighteth against good workes of workes is necessarily the doctrine of diuels Postilla in Natali Christi ib. Good workes are a couer of filthinesse and hypocrisie Et Serm. de Nouo testamento seu de Missa Let vs beware Bewareth of good workes of sinne but much more of good workes and laws and let vs attend to Gods promise and faith Ministri Electorales in Colloq Aldeburg p. 286. haue these words Gallus affirmed that Luther could hardly beare these propositions Good workes are necessarie A Christiā ought A Christian ought not do doe good workes to do good workes Et p. 128. Gallus Otto and manie other men do openly and bitterly reiect as false and improper this speach Good workes are necessarie and denie that Christians ought to doe good workes Liber Concordiae c. 4. Some haue disputed that good workes Good workes are free are not necessarie but free and voluntarie And some haue earnestly contended that new obedience is not necessarie in the iustified Melancthon in Resp ad Art 24. Bauar to 4. Some Protestants New obediēce not due denie this proposition New obedience is due because it is voluntarie Illyricus apud Schiusselburg to 7. Catal. Haeret. p. 271. condemneth Maior because he teacheth Good workes are necessarie to saluation by reason of debt Et in Apologia cont No debt Tiletan c. 6. All the obedience which Christ properly requireth of those that are to be saued is onely to beleiue in him and to runne to free bankets to which we are inuited of him Pareus l. 4. de Iustific c. 1. confesseth that this is the doctrine Good workes pertaine not to the kingdome of Christ Belonge to Satan We must pray to haue no good workes of the rigid Lutherans Good workes and new obediēce partaine not to the kingdome of Christ but to the world Christiās with their good workes belong to Sathan good workes are so farre from being necessarie as that they hinder saluation and be pernitious We ought to pray God that we perseuere to the end in faith without all good workes And the same speaches of theirs are repeated out of Colloq Aldeburg by Coccius to 1. p. 1113. Zuinglius l. de Relig. c. de Merito The Prophets do vehemently vrge to good workes but whom those that beleiue not well Caluin in Ioan. 6. v. 29. This alone doth God aske of vs that God requireth onely faith we beleiue THE CONFERENCE Scripture expressely saieth that we ought to do the workes which are commanded vs that we ought to walke as Christ walked that we ought to giue our liues for our brethren that we ought to loue one an other The same say Catholikes Protestants expressely say that a Christian ought not to doe good workes that good workes are indifferent free voluntarie not necessarie and compell no more that a Christian is indifferent to all good workes not tyed to doe good workes
Scarpe de Iustif Contr. 8. We are called iust for Christs iustice imputed to vs and vniust for inherent sinne Pareus l. 4. de Iustif c. 17. But if Christ haue now absolutely cleansed his Church and people what followeth but that the Romish Babylon is nether Church nor people of Christ Of the same opiniō are they also who as we shall see in the next article teach that sinnes remaine in the iustified And hereupon Protestants albeit each of thē beleiueth as a point of faith that he is iustified professe that they are Protestants confession of their owne wickednesse most wicked For thus they say in the French Confession art 18. In our selues we are worthie of all hatred Et in Confess Heluet. cap. 8. We are drowned in naughtie lusts turned from good realie to all euill full of all wickednesse distrust contempt and hatred of God And in their French Common praiers Readie to all wickednesse vnprofitable to all good workes making no end of transgressing Gods commandments and continually increasing their damnation with impure and wicked life Beza also in his Confession cap. 4. sect 10. It is euident enough that we are ouerwhelmed with infinit wickednesse Et de Praedest cont Castel p. 422. Our vices are great and manie Caluin de Caena pag. 2. There is none of vs who can finde one crumme of iustice in himselfe but rather we are defiled with so manie vices and wickednesse and full of such a multitude of sinnes as c. Whitaker l. 2. de Peccato orig c. 3. saieth that they burne with hatred and contempt of God Apologia Confess Augustanae c. de Peccato orig saieth that their godlie men doubt of the anger of God of the grace of God of the word of God are angred at the iudgment of God murmure at his deeds c. Et Pareus l. 3. de Iustif c. 8. addeth that they passe neuer a day without manie a mortall sinne This verdict they giue of themselues Wherefore it is no meruail that in their French Confession art 18. they say that they cast away all opinion of vertues and merits And such are they that are iustified after the Protestant fashion and to make vs such Christ forsooth was incarnated and suffered and sent the Holie Ghost into the world THE CONFERENCE Scripture expressely teacheth that the iustified are cleane are washed are cleansed from all their filth are cleansed from dead workes and from all sinne are vnspotted The same say Catholiks Protestants expressely teach that the iustified are not absolutely cleansed are vncleane impure filthie vniust impious defiled with manie sinnes and that those who are iustified after the Protestant manner are drowned in naughtie lusts full of all wickednesse worthie of all hatered burne with hatred and contempt of God doubt of Gods word c. And if their iustified men be such what I pray you are the rest ART V. WHETHER IN THOSE THAT are iustified remaine the sinnes from which they are iustified SCRIPTVRE EXPRESSELY DENIETH. Isaie 44. v. 22. I haue cleane taken away thine iniquities as a Sinne taken cleane away No iniquitie in Dauid As for as the East from the west cloude and thy sinnes as a mist Psal 16. v. 3. By fire thou hast examined me and there is no iniquitie found in me Psalm 102. v. 12. As farre as the East is from the West hath he made our iniquities farre from vs. Ioan. 1. ver 29. Behould the lambe of God behould him that taketh away the sinne of the world 1. Ioan. 3. v. 5. And you know Sinne taken away that he appeared to take away our sinnes Rom. 8. v. 1. There is now no damnation to them that are in Christ Iesus CATHOLIKS EXPRESSELY DENIE Councel of Trent Sess 5. Con. 1. If anie denie that by the grace of our Lord Iesus Christ which is giuen in Baptisme the guilt of originall sinne is remitted or els saieth that al that is not taken away which hath the true and proper nature of sinne but auoucheth that that is onely shauen or not imputed be he accursed PROTESTANTS EXPRESSELY AFFIRME Confessio Saxonica c. 9. Let him confesse that in the regenerate Manie great sinnes in the iustified there are yet manie sinnes and great filthinesse worthie of the wrath of God The like hath the English Confession art 9. The French art 11. The Flemish art 15. The Scotish art 15. Whitaker l. 2. de Peccato orig c. 3. If thou thinkest that the regenerate can be without mortall sinnes thou thinkest against Scripture and true faith l. 3. c. 3. How manie things there are in Manie things worthie of damnation vs worthie of damnation that speech of the Apostle declareth he addeth that in the regenerate sinne doth liue doth preuaile and doth flourish Perkins de Baptismo to 1. col 835. Remission taketh away Sinne not taken away but not imputed sinne so as it is not imputed not that it is not Willet Contr. 12. q. 6. p. 577. The blot and staine of sinne remaineth still We are not void of sinne Luther in Assert art 2. to 2. It is one thing for all sinnes Sinne reted but not taken away The iust are guiltie of mortall sinne to be remitted an other to be all taken away Baptisme remitteth all sinnes but taketh not quite away De Ratione confitendi fol. 26. This is the most mortall of all mortall sinnes not to beleiue himselfe to be guiltie of damnable and mortall sinne before God In Gal. 3. to 5. Beleiuing we are reputed iust though sinnes and those great ones remayne in vs. Liber Concordiae c. 3. When we teach that by the working of the Holie Ghost we are regenerate and iustified it must not be Iniustice in the regenerate so taken as if no iniustice at all did sticke to the regenerate and iustified after regeneration Reineccius to 4. Armaturae c. 22. Sinnes are taken from Sinne not taken away but not imputed vs not that they are no more but that they are not imputed and condemne not Caluin in Ioan. 1. ver 29. Abeit sinne do euer more sticke in vs yet in the iudgment of God it is none In Antidoto Concil Truely abideth in vs. sess 5. Truely sinn abideth in vs. Peter Martyr in Locis Classe 1. c. 14. When God is saied to Remission taketh away onely the punishment remit to wipe out to forgiue sinnes he maketh not that they be not or haue not beene but the obligation to beare the punishment for sinne is taken away Pareus l. 5. de Amiss Grat. c. 7. Innumerable sinnes euen such Innumerable sinnes in the regenerate as are worthie of death remaine in the regenarate And herevpon they teach that remission is nothing but a forgiuenesse of the punishment Whitaker l. 3. de Peccato orig cap. 3. Remission doth pardon and forgiue the punishment not take away or remoue actually To forgiue sinnes is onely not to punish them the fault Beza
none euer anie haue contradicted the true sense of the Scripture the Protestants haue done it First because they haue as often and in as manie and as weightie matters contradicted the expresse words of Scripture as euer anie haue Secondly because they haue contradicted as expresse and cleare words and those as purposely spoaken to declare the Scriptures meaning as euer anie words were which anie haue cōtradicted Thirdly because they haue contradicted them in as plaine cleare and vsuall sense and which is confirmed by as manie circunstances and by light of reason and experience as euer anie words of Scripture were contradicted in Fourthly because they contradict these kind of words in this kind of sense with as euident want of the like words which may seeme plainly and directly of themselues without all inference or exposition of man to beare the contrarie sense as euer anie did Thou seest also what a maine difference there is betwene The differēce betwene the grounds of the Cath. and Protest faith the foundations of the Catholik and Protestant beleefe touching these articles For whereas the foundation of the Protestant beleife concerning the Eucharist is no expresse word of God which is purposely spoaken to declare this matter and which of it selfe without all helpe of man doth plainely and directly pronounce that it is such as they beleiue but ether mans word onely or mans discourse framed at least out of one humane principle the foundation of the Catholik faith is Gods expresse and cleare word spoaken of him purposely for to declare what the Eucharist is which of it selfe without anie helpe of vs clearely and directly auoucheth that the Eucharist is such as Catholiks beleiue it to be and against which words no other expresse words of God directly contrarie to these can be opposed but onely humane arguments and discourses These as S. Austin speaketh are the proofes of our course these the foundations these the strength Whatsoeuer Lib. de vnit c. 19. In Psal 21. they gayne say men say but this God saieth Yet let vs heare what it is which men say against God They except saieth Caluin that they haue the word by 4. Instit c. 17. §. 25. which the will of God is made manifest A most iust exception doubtles especially in matters of faith and such as cannot be knowne but by Gods word and against them who so much brag of Gods word For if we haue Gods word we haue also Gods meaning vnlesse they can demonstrate the contrarie Whereupon well saied Tertullian Ether denie that these are written or who art thou that Contr. Praxeam c. 23. thou thinkest that they are not to be vnderstood as they are written Forsooth saieth Caluin if we giue them leaue to banish out Loco cit §. 20 of the Church the guift of interpretation which may bring light to the word Againe We vsing daily studie do embrace that sense which the Holie Gost doth suggest And once more The reuerence of Christs words is not a pretext iust enough why they should so reiect all the reasons which we obiect Behould Reader once more the difference betwene the Catholik and Caluins faith The Catholik faith by the aduersaries confession What Caluin opposeth against the expresse word of God is grounded vpon the expresse and plaine words of God Caluins faith relieth vpon his guift of interpretation his studie the suggestions of his spirit his reasons which he dare oppose yea prefer before the expresse word of God But we demand that seing we haue for vs the expresse word of God wherewith Gods will touching the Eucharist is made manifest he produce the like word of God whereby it may be made manifest that the Caluinists haue the guift of interpretation rather then the Catholiks or the Lutherans or anie sorte of Christians or that that guift of interpreting which interpreteth Gods expresse words spoaken by him of supernaturall matters of purpose to declare what they are contrarie to their vsuall sense is the guift of God But if he cannot produce anie such word of God it were starke madnesse to forsake Gods expresse word and the plaine meaning thereof which besides Sacramentaries all Christians els do embrace and to follow a guift of interpretation ether vncertaine or feigned Besides Protestants do banish the guift of infallible interpretation out of the Church in saying that she may erre in matters of faith and interpretatation of Scripture why then do they in this matter pretend such a guift and oppose it against Gods expresse words Moreouer to expound words which by their owne confession are most cleare is no other thing then as S. Austin saieth to cast darknesse vpon cleare light Nether Serm. 14. de verbis Apost banish we the guift of interpretation out of the Church which neuer interpreted these words but in their natiue and vsuall sense but we denie that Heretiks haue the guift of interpreting the Scripture and affirme that their new expositiō directly contrarie to Gods words both expresse and of purpose spoaken to declare this matter and condemned by Gods Church is no interpretation but a deprauation and corruption Furthermore we reiect no interpretation which may bring light to the word but we denie that Caluins interpretation is such but rather quite extinguisheth the cleare light of the word For what greater darknesse can be cast vpon light then in expresse words spoaken of purpose to declare a matter and by which a new doctrine is deliuered a new Sacrament instituted a last will is made and which were spoaken of the Maister of trueth vnto his disciples when he was to forsake them to expound Is by Is not and Body giuen for you by A bare figure or Signe thereof And thus we haue heard what Caluin opposeth against Gods expresse word now let vs see how he would diminish the force and authoritie of the same I confesse saieth he that they haue the word A confession surely much to be esteemed especially proceeding In Act. 9. v. 21. from such an aduersarie as is accustomed to crie That Papists find no weapons for them in the Scripture But he should also haue confessed as the trueth is that Protestants haue not such a word to wit which plainely and directly denieth the Eucharist to be the bodie and blood of Christ For thereby it would haue appeared more clearelie whether Catholiks or Protestants find the better weapons in the Scripture But he addeth Yet such a word as the Anthropomorphites had when they made God to haue a bodie Yea such a word as thou or anie Christian hath when he maketh God to haue beene incarnated to haue suffered to haue risen againe and to haue ascended to heauen and as I dare say a clearer word also if the words themselues and the foresaied circunstances be considered So that Differences betwene the Cath. and the Anthropomorphites more iustly may anie Heretik who denieth the foresaied mysteries obiect to thee the example
of the Anthropomorphites then thou canst obiect it to vs in this mysterie For the Anthropomorphites in no place of Scripture had an expresse word which directly saied God hath a bodie We haue a most expresse word wherewith Christ saied most directly of that which he gaue to his Apostles This is my bodie The Anthropomorphites had no expresse word which was of purpose spoakē to tell vs what God was we haue an expresse word spoaken purposely to this end and onely to this end to tell vs what the Eucharist is The Anthropomorphites had no expresse word which anie circunstances of moment did conuince to be vnderstood in their proper sense we haue an expresse word which all circustances do confirme ought to be vnderstood in their natiue and vsuall signification The Anthropomorphites had a word but as a thing which the very light of reason did shew to be otherwise then the word did signifie we haue the word of a new thing neuer heard of before and which can no way be knowne by the light of reason but onely by the word of God Finally to omit al other differences taken from the Church Fathers and Councels the Anthropomorphites had the word of a matter which the Scripture other where most manifestly denieth we haue the word of a matter which Deuter. 4. Actor 7. Ioan. 4. the Scripture no where directly ether clearely or obsculy denieth nether the deniall thereof can any way be wroūg out of the Scripture but by adding a false humane principle and by making a deceitfull humane argument Thus manie and thus great differences are there betwene the word wherewith we make the Eucharist the bodie of Christ and the word wherewith the Anthropomorphites made God to haue a bodie as I thinke are not betwene the word which the Anthropomorphites alledged and the word wherewith anie other article of Christian faith is proued And thus much touching the first argument taken from the opposition betwixt the words of the holie Scripture and of Protestants in 260. articles and such words of the Scripture as were spoaken of purpose for to tell vs what we were to beleiue and in their open and plaine sense which they manifestly shew and in which such words vse to be spoaken and vnderstood of men which argument as a foundation of all the rest that follow shal be included in euerie one of them CHAPTER II. THAT PROTESTANTS CONFESSE that they contradict the sense of those words which the Catholik Church manie ages agoe and manie of themselues beleiue to be the words of God THE second argument wherewith we will proue that Protestants contradict the true sense of the holie Scripture we will take from their confession wherein they confesse that they contradict the sense of those words of which some of them to let passe all other proofes are acknowledged by diuers Protestants and all of them were manie ages agoe iudged by the Catholik Lutherans confesse that their doctrine is against S. Iames Epistle Church to be a parte of the holie Scripture For Luther and the Lutheran Protestants do confesse that the cheifest point of Protestancie to wit of Iustification by onelie faith doth verilie contradict the Epistle of S. Iames where he saieth Yee see that a man is iustified by workes and not by faith onely For thus writeth Luther in his Preface vpon that Epistle I iudge it to be the writing of no Apostle for this cause First because directly against S. Paul and all other Scripture it attributeth iustification to workes And in Luther saieth S. Iames doated c. 22. Gen. tom 6. fol. 282. Iames concludeth ill It followeth not as Iames doateth Therefore the fruites do iustifie let our aduersaries therefore be packing with their Iames. Melancthon de Sacris Concion to 2. fol. 23. But if they cannot be mittigated by anie exposition as those words of Iames Yee see c. these absolutely are not to be admitted Magdelburgenses Cētur 1. l. 2. c. 4. col 54. The Epistle of Iames swarueth not a litle from the analogie of Apostolik doctrine whiles it ascribeth iustification not to faith onely but to workes And Centur. 2. c. 4. col 71. The Epistle of Iames attributeth iustice to workes contrarie to Paul and all other Scriptures Schlusselburg lib. 1. Theol. Caluin art 15. fol. 50. Iames contrarie to Paul attributeth iustice to workes And tom 8. Catal. Haeret. pag. 500. he saieth of S. Iames. He fighteth directly with Paul and all the rest of the Scripture by giuing iustice before God to mans workes The same confesse Pomeranus and Vitus Theodorus cited by Coccius to 1. lib. 6. art 23. and Pappus cited by Gretser l. 1. de verbo Dei c. 18. and the same is insinuated by Hunnius de Iustific pag. 219. Wherevpon Daneus in Enchirid. Augustini c. 67. saieth It troubleth manie now a dayes so that some haue cast out the Epistle of Iames others haue called it straweish And Pareus l. 4. de Iustif c. 18. Luther could not accord Iames with Paul but by casting away the whole Epistle Beza also in Iac. 2. v. 14. Manie haue cast away this Epistle for this cause as if it were contrarie to true doctrine Nether do onelie Lutherans iudge thus of S. Iames his Epistle but also some Sacramentaries For Musculus de locis tit de Some Sacramentaries reiect Sainct Iames. Iustificat saieth That impertinentlie he alledgeth the examples of Abraham That he confoundeth the word of faith and setteth downe a sentence different from Apostolicall doctrine And ib. tit de Scriptur pa. 172. plainelie professeth that he houldeth it not for authenticall Scripture And the Confession Heluet. c. 15. saieth The same saied he Iames not contradicting S. Paul otherwise he were to be reiected And neuerthelesse commonly all Sacramentaries account S. Iames Epistle to be a parte of holie Scripture in so much as the English French and Flemish Protestants haue put it in their Confessions as a point of their faith Wherefore thus I argue in forme what contradicteth the Epistle of S. Iames contradicteth the holie Scripture The cheifest point of Protestancie touching Iustification by onely faith cōtradicteth the Epistle of S. Iames Therefore it contradicteth the holie Scripture The Maior or first Proporsition is not onely beleiued and tought of all Catholiks but also commonelie of Sacramentaries And the Minor or second Proposition is graunted by the Lutherans In like sorte all Protestants acknowledge their doctrine Protestants confesse that they teach contrarie to Machab. Tobie c. of not praying for the dead to be contrarie to those words of 2. Machab. c. 12. It is a holie and holesome cogitation to pray for the dead that they may be loose from their sinnes Wherevpon Caluin in Antidoto Concil Trident. sess 4. p. 265. saieth Out of the 2. of Machabes both Purgatorie will be proued and the Intercession of Saints out of Tobie Satisfactions Exorcismes and what not They will borrow no few matters of Ecclesiasticus
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
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
Beza l. de Diuort vol. 2. p. 87. saieth The Apostle respecteth that which is ordinarie and falleth out for the most parte as supposing that amongst the faithfull to whome he wrote marriages could scarce be dissolued by anie other means then by death If we proue that all sick folke are to be anointed with oile because S. Iames saieth cap. 5. ver 14. Is anie man sick Anie man that is Some 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. Tilenus in Syntagm cap. 58. answereth As if those things which are spoaken indefinitly and commonly were to be taken vniuersally Concerning faith If wee proue that faith it is necessarie Touching faith to all because it is saied Ioan. 3. ver 36. Who beleiueth not abideth in death Caluin 4. Instit c. 16. § 31. answereth Christ speaketh not there of the generall guilt wherewith all the Who that is Some posteritie of Adam is infected but onely threatneth the despisers of the Ghospell who proudly and obstinately refuse grace offered to them The like hath Vorstius in Antibel pag. 375. If we proue the same out of those words Marke vlt. ver 16. He He that is Some that beleiueth not shal be damned Zuinglius lib. de Peccat orig tom 2. fol. 118. This is no way to be vnderstood simply but of those who hauing heard the Ghospell would not beleiue If we proue that no faith auaileth anie thing without charitie because it is saied 1. Cor. 13. v. 2. If I haue all faith so All that is Some as I remoue motūaines and haue not charitie I am nothing Caluin ib. answereth The faith whereof he speaketh is particular Beza ib. As for All that signifieth not in this place all kindes of faith but declareth a certaine perfection of this kind that is it signifieth rather whole then all Peter Martyr in Rom. 11. pag. 935. saieth We must know that vniuersall propositions are to be restrained to the matter whereof the speach is And in Rom. 9. p. 725. and 728. he limitateth manie vniuersall propositions of the Scripture Touching good workes If we proue that charitie falleth Of good workes not away in heauen because it is saied 1. Co. 13. ver 8. Charitie neuer falleth away Caluin ib. answereth What if I Neuer that is not for a time except that the perpetuitie of charitie whereof the Apostle here speaketh is after the last day and belongeth not to the time betweene And in Zacharie 1. v. 12. We know that the offices of charitie are restrained to the course of this life If we proue that the Apostle doth counsel single life vnto all men by these words 1. Cor. 7. v. 7. I would all men to be as my selfe Bullinger ib. answereth I would indeed all All that is Some men to wit who feigne chastitie obserue saieth he the synechdoche and leaue their wiues to be as my selfe If we proue that God graunteth chastitie to all that aske it out of that most vniuersall promise of Christ Ioan. 16. Any thing that is Some ver 23. Amen Amen I say to you if you aske the Father any thing in my name he will giue it you Daneus Contr. 5. p. 1038. answereth That generall promise of Christ doth not legitimate that I may so speake or make lawfull all our praiers before the Lord but onely those things which we aske according to Gods expresse and reuealed will and not other things And Perkins in Casibus Conscient l. 2. c. 15. Christs promise is to be vnderstood of those things which are necessarie to saluation and not of these especiall guifts In like sorte answereth P. Martyr de Votis col 1437. Riuet in Contr. tract 1. sect 67. Vorstius in Antibel p. 224. and others If we proue that we may pray for all men because S. Paul saieth 1. Timoth. 2. v. 1. I desire therefore first of all things that obsecrations praiers postulations thanks giuings be made for all men Rainolds Apol. Thes pag. 245. Answereth Where we are bidden to pray for all the word All doth not signifie All that is Some euerie of the kind but euerie kind of men Concerning sinnes If we proue that euen a faithfull Of Sinnes man committing a great sinne becometh the sonne of the Diuel because 1. Ioan. 3. v. 8. it is saied Euerie one that committeth Euerie one that is Some sinne is of the Diuel Scarpe de Iustificat Contr. 13. answereth They onely are saied to serue the Diuel and to be his children in whome sinne reigneth and who commit sinne with a full will but the faithfull doe not sinne so The like hath Pareus lib. 2. de Iustific cap. 17. and lib. 4. cap. 17. And if we proue that Dauid when he committed murder had not life in him because 1. Ioan. 3. v. 15. is saied And you know that no murderer hath life euerlasting in himselfe Protestants will except both Dauid and all the elect faithfull as appeareth by what we rehearsed l. 1. c. 16. art 5. and 6. If we proue that no fornicatour hath inheritance in Christs kingdome because S. Paul saieth Ephes 5. vers 5. Know you this that no fornicator hath inheritance in the kingdome None that is not Some of Christ and of God Scarpius de Iustif Contr. 5. pag. 86. excepteth the faithfull If we proue that all faithfull must feare least they fall Who that is Some because it is saied 1. Cor. 11. v. 12. Who thinketh himselfe to stand let him take heed Et Rom. 11. v. 20. Thou by faith dost stand be not to highly wise but feare Caluin 3. Inst c. 12. § 22. He doth not warne euerie man Of Gods law Touching the law of God If we proue that the faithfull may keepe all the commandements because it is saied All that is Some of Zacharie and Elizabeth Luc. 1. v. 6. They were both iust before God walking in all the commandements and iustifications of our Lord without blame Caluin ib. saieth I answere that these praises wherewith Gods seruants are so highly commended are to be taken with some exception If we proue that Iosias did keepe the whole law of God because it is saied of him 4. Reg. 23. He turned to our Lord in all his heart according to all the law of Moises Hunnius All that is Some tractat de Iustific p. 170. answereth That which is added According to all the law of Moises doth chiefly respect that reformation in religiō instituted according to the law of Moyses Thou seest Reader how often and in how manie and weightie matters Protestants are forced to turne the most generall or vniuersall sayings of the Scripture into particulars and how manie vniuersall particles both affirmatiue as All Euerie one Euerie creature As manie Whole As long time Who Anie man Anie thing and Negatiues as Not anie Neuer No fornicator No murderer
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
these three but the greater of these is charitie Caluin ib. answereth It is manifest Not in all points that charitie is here saied to be the greater not in all points but as farre as it shal be perpetuall and now is the cheife in conseruing the Church Whitaker l. 9. cont Dur. sect 24. The Not euerie way Apostle saieth that charitie is greater then hope and faith not euerie way but onely in parte Hunnius de Iustif p. 154. preferreth Not simply charitie before faith and hope not vniuersally or simply but in parte And Luther Postilla in Dom. Quinquagesim who doth not acknowledge that Paul speaketh here of the continuance of charitie and of the other guifts not of their dignitie or vertue If we proue that the Church is to be simply heard because Of the Church she is simply called the Pillar and strength of trueth 1. Tim. 3. Academia Nemaus Resp ad Tournon pag. 546. answereth Let the Church be the keeper and interpreter of trueth Not simply not simply and absolutely but in parte Serranus cont Hayum part 3. p. 145. When the Church is called the mother of the faithfull the pillar and strength of trueth those sayings of the authoritie of the Church nether ought nor can be vnderstood simply but in parte or in somesorte Author respons ad Thes Vademont But in parte p. 492. and 523. I answere the Church is called the pillar and strength of trueth not simply but in somesorte And p. 689. God hath not commanded to obey the pastour or the Church simply but in somesorte If we proue that single life is simply good because S. Paul 1. Corinth 7. simply saieth It is good for a man not to Not absolutely touch a woman Reineccius tom 4. Armaturae cap. 23. answereth The Apostle speaketh so not simply and absolutely but in some sorte and respectiuely And ib. addeth that when S. Paul saieth It is good for a man to be so Pauls counsaile is to be taken in some sorte to wit of an incommodious thing Et Whitaker l. 8. cont Dur. sect 86. Paul praiseth virginitie not in it selfe but for some other end If we proue that Virginitie is simply better then marriage because simply it is saied 1. Cor. 7. v. 38. Who ioyneth Not simply but vpon condition his virgin in marriage doth well and who ioyneth not doth better Beza ib. answereth That is prouideth better for his children and that not simply but vpon conditions before expressed by the Apostle In like sorte is that to be vnderstood which is added She is more happie who marrieth not againe Zuinglius also ibid. When he saieth He doth better and soone after He Vpon comparison shal be more happie he meaneth not simply but in comparison If we proue that there may be some perfect men in this life because some are simply so called 1. Cor. 2. Philippen 3. and other where Pareus lib. 2. 2. de Iustificat cap. 7. answereth He attributeth perfection to himselfe and to others In comparisō not absolutely but in comparison of Catechumens And l. 4 c. 11. Most places speake of perfection not absolutely but in respect of In respect the most corrupted world So also Lobechius disput 9. p. 191. If we proue that there are some men iust perfect keepers of the commandements and the like because the Scripture simply calleth some so Pareus l. 4 de Iustificat c. 11 answereth These Saints are praised that they were perfect Not absolutely followed the Lord in all their heart c. not absolutely but because they were sincere worshippers of God And Hunnius de Iustif p. 169. They are termed perfect after their manner that is imperfectly and in comparison of the wicked And Illyricus in Claue part 2. tractat 4. writeth thus Tobie 4. Almes deliuereth from sinne to wit concerning some temporall punishment not touching sinne or eternall punishment In like sorte Redeeme thy sinnes with almes Daniel 4. And Author Gratiani Antiiesuitae part 2. p. 33. The Iesuit obiecteth that Paul 1. Cor. 10. affirmeth the Sacraments of the ould law to haue beene I some sorte types I answere saieth he It is true but in some sorte not simply And p. seq to that Heb. 10. v. 1. The law hauing a shaddow of future goods he thus answereth These things are spoaken comparatiuely of the Apostle not simply Finally Caluin Admonit vlt. p. 830. saieth Because the bread is a Sacrament of the bodie it is the bodie in some sorte Let this therefore be my 13. argument Who beside the foresaied opposition to the expresse words the Scripture in manie and great controuersies are forced to expound that in some sorte or in parte or respectiuely which is spoaken of the Scripture simply and absolutely they contradict the true meaning of the holie Scripture But Protestants doe so Therefore c. CHAPTER XIV THAT PROTESTANTS WILL NOT expound there sayings of the Scripture of that time whereof it speaketh MY fourtenth argument shal be taken from that Protestants are forced to expound the sayings of Scripture of a different time from that of which Scripture speaketh and that in manie and great matters For if we proue that at the very time of the institution Of the Eucharist Not is shed but shalle of the Eucharist Christs bodie was giuen and broken his blood shed for vs because three Euangelists and Saint Paul in Greek relating Christs words vse the participle of the present tense as also doth S. Luke in the vulgare Latin text neuerthelesse Protestants will not vnderstand Christs words of the time then present but onely of the time thē to come as we shewed l. 1. c. 11. art 5. If we proue that those that are iustified are now in herently Of iustification lust by those words Rom. 8. v. 29. Whome he hath foreknowne he hath also predestinated to be made conformable to the image of his Sonne 1. Cor. 15. v. 49. As we haue borne the Conformable not now his hereafter image of the earthlie let vs also beare the image of the heauenlie Pareus l. 2. de Iustif c. 3. answereth We graunt all this of the state to come when we shall be fully conformable to the image of Christ by iustice and glorie keeping the proportion of the head and members but it maketh nothing for our aduersarie for the present state If we proue that in this life our sinnes are taken from vs Of Sinnes because the Scripture saieth that God taketh away cleanseth blotteth out sinne Pareus l. cit c. 7. answereth The Sinnes taken away not now but hereafter phrases of Scripture speake of sanctification of the Church now indeed begun but hereafter to be perfected by which the filth of sinne now beginneth by the vertue of Christs spirit to be taken away by the rootes to be blotted out cleansed and purged out of our flesh and at length shal be quite taken away and blotted out
indeed shew thy selfe such as thou boastest to be Pareus Contr. 5. col 1009. Hauing damnation c. 1. Tim. 5. v. 11. Bucers and Martyrs opinion is true when they take the word Damnation in this place of Paul for damnation which is pronounced of men against those yoÌ„g widows who marrie againe And Marâ—yr l. de votis col 1355. Those words of the Apostle Damnation 1. in mens iudgement may be vnderstood of mens iudgement The same Daneus Contr. 6. col 1187. When Concupiscence hath coceaued c. Iac. 1. ver 15. Iames speaketh of that effect of sinne which appeareth to vs men Et p. 1205. Bellarmin answereth out of Dan. 4. v. 4. and Philip. 2. v. 12. that we can redeeme our sinnes But Bellarmin is deceaued for those places of Scripture onely teach what we can and ought to doe in regard of men not in regard of God Et Contr. 2. c. 16. Verbes actiue which are spoaken by the Scripture Causeth 1. Testifieth of the Sacraments doe not signifie cause or action causing and effecting but onely action testifying Pareus de Iustif c. 15. 1. Ioan. 3. c. 7. Who worketh iustice is iust That is he sheweth by workes that he is iustified by faith Et l. 3. c. 14. Ioan. 15. Euerie branche in me he expoundeth of those who adhere to Christ in onely outward profession and shew And that Math. 24. The charitie of manie shall wax could of those who in outward appearence are iust And that 1. Tim. 1. Some haue made shipwrack of faith of onely apparent faith Et l. 4. c. 18. saieth With Iames to Iustifie is to shew by workes before men the iustice of faith Zanchius in Summa Praelect to 7. col 276. The place 2. Pet. 1. Forgetting the purgation c. is to be vnderstood according to the custome of holie Scripture which according to the iudgement of charitie calleth all Saints Iust and Cleansed from sinne whosoeuer are baptized in Christ and professe Christ though all be not such before God Et ib. That Ezech. 18. If a iust man turne himselfe from iustice Is not meant of one that is truely iust but who to men onely seemeth iust Et de Perseuer c. 2. Manie beleiued in him Ioan. 12. Because to themselues they seemed truely to beleiue in Christ whereas notwithstandind they doe not truely beleiue Perkins in Cathol Reform Contr. 4. c. 4. vpon that Ps 105. It was reputed to him to iustice writeth thus Surely not Iustice 1. a Signe thereof because that fact was a full satisfaction of the law but because God aiâ— accept that iust worke as a note and signe of iustice and of that zele which he had for the glorie of God Et in Psal Happie Happie 1. a signe thereof is the man who walketh in the law He saieth He is happie that he is in Christ of which thing the obedieÌ„ce giuen to the law is a signe Et ib. We say that workes concurre to iustification and that we are iustified by them as by certaine signes and effects not as by causes And tom 2. in Galat. 5. They are saied to fall Fallen 1. shew they neuer stood from grace not that indeed all had beene vnder grace and after had fallen from it but because God made it manifest to men that indeed they had neuer beene vnder his fauour And Apocalips 2. When Dauid praied God to create a new heart in him Perkins saieth He speaketh not as he was before God and by faith but according to his feeling for his faith did not put forth it selfe before men and himselfe Polanus in Disp priuat p. 24. that Ezech. 18. He shall quickeÌ„ Quicken 1. testifie his owne soule expoundeth thus He by his workes shall testifie that he is truely regenerate Et pag. 108. Faith is perfected by workes that is perfectly knowne Bucanus Inst loc 18. Zacharias in these words Be conuerted to me speaketh of outward conuersion Et loco 30. Charitie couereth a multitude of sinnes not before God but before men Vrsinus in Catechis p. 40. That saying of Peter Denying the Lord who bought them Agayne He forgot that he was Cleansed 1. in outward Signifie cleansed from his ould sinnes and such like are manifestly spoakeÌ„ ether onely of outward shew and gloriation of redemption or purgation or c. Et q. 63. Who doeth iustice is iust to wit before men And in like sorte Piscator in Thes l. 2. p. 94. expoundeth that place Rom. 6. Who is dead is iustified from sinne Aretius in locis part 1. f. 9. saieth to that Tobie 4. 12. Deliuer 1. Sgnifie Almes deliuer from death They deliuer from eternall death that is are signes and firme arguments in the godlie that they are deliuered from that death Et Confessio Wittemberg c. de Eleemosyna We teach that almes doth so blot out sinne that it is the fruite of charitie towards our neighbour by which worke we testifie the faith and obedience which we owe to God P. Martyr in Rom. 9. Nether is proued out of this place If anie shall cleanse himselfe that men can cleanse themselues or make themselues honorable vessells Wherefore we must not gather more out of those words of Paul theÌ„ that such a cleansing is a signe whereby we iudge of the worthe or vnworthinesse of vessells in the Church Tilenus in Syntagmate c. 41. giueth this rule of deluding A generall of deluding words of Scripture all places of Scripture which teach that charitie hope feare or pennance doe iustifie to wit that ether by these names is vnderstood faith or that they onely declare iustification Scharpius de Iust Contr. 5. denieth that speach Luc. 8. They beleiue for a time or that 1. Tim. 1. They haue made shipwrack Faith 1. in shew of faith cap. 5. 6. they shall depart from faith They haue fallen from faith to be meant of true faith Nether will he haue that Ezech. 18. When a iust man shall turne himselfe Iust 1. in shew from iustice to be meant of one truely iust nor that Math. 18. When the vncleane spirit shall goe forth of a man to be meant of the Diuel truely gone forth Nor that Math 24. Charitie of manie shall wax could Of true charitie Nor that Galat. 5. Yee are fallen from grace of true grace Nor that Hebr. 6. Were illuminated or Hebr. 10. In which he was sanctified of truely illuminated or sanctified Nor that 2. Pet. 1. Forgetting the purgation c. and c. 2. A sowe washed c. of true purgation or true washing Nor finally that Actor 10. Simon beleiued of true faith And in like sorte Contr. 6. he denieth that Ioan. 12. Manie of the Princes beleiued and that 1. Cor. 13. If I haue all faith to be meant of true faith and Contr. 7. that Iacob 2. Not by faith onely of true faith And Contr. 12. When anie are saied to be perfect or iust as Gen. 6. 1.
Reg. 15. Luc. 1. Actor 13. he saieth this is not meant of true iustice or perfection but of apparent So that with these men nothing is true if it be against them but onely apparent as is indeed their religion Wherefore thus I argue in forme Who beside the foresaied opposition to the expresse words of Scripture in manie and great matters words which signifie true things are forced to expound them of apparence outward shews testifications and significations before men they contradict the true sense of Scripture Protestants doe so Therefore c. CHAPTER XX. THAT PROTESTANTS ARE FORCED to expound the words of holie Scripture by diuers disparates and contraries THE 20. argument wherewith we will proue that Protestants doe contradict the true meaning of holie Scripture shal be because they are coÌ„pelled to expound the words thereof by things that are quite different yea disparate or nothing like and plaine concrarie of which doings of theirs amongst innumerable I will note some few examples They expound the words of Scripture by things different or diuerse For thus dealeth Zuinglius in Marci 1. to 4. p. 141. All were baptized that is saieth he were taught in Baptized 1. Taught the Ghospell In Ioan. 3. v. 5. The kingdome of God is here taken for heauenlie doctrine and preaching of the Ghospell In histor resur pag. 401. The sense is Whose sinnes you forgiue that is Forgiue 1. Preache to whome you shall tell the forgiuenesse of sinnes In Roman 5. pag. 419. Sinne in this place As sinne by one man c. is Sinne. 1. Disâ—ase Faith 1. Preaching taken for a disease In cap. 10. pag. 434. Faith is by hearing Here marke that Faith is taken of Paul for the manifested will of God and for the manifest and publike preaching of faith amongst the Iews and Gentils In 1. Cor. 7. p. 463. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good is here taken for commodious and quiet Et tom 2. in Elencho Faith 1 Gods election Which 1. Whiles Blessed 1. Bad Fairewell fol. 34. Faith iustifieth that is the election of God In Subsidio f. 245. Which is powred out for manie that is whiles or as it is powred out for manie In Exegesi f 355. And it happened as he blessed that is bidde them fairewell Et in Exposit fidei fol. 558. It is cleare that the name of Merit or Reward is in holie Scripture but insteed of a Free guift Caluin in Luc. 1. ver 15. Replenished with the holie Ghost expoundeth To be indued with greater grace aboue che common vulgar sorte In c. 7. ver 48. he expoundeth Forgiue vs Forgiue 1. Seale our trespâ—sses thus Seale more and more mercie in our hearts In c. 8. v. 13. They beleiue for a time thus They giue an honor to the Ghospell like to faith In Math. 7. vers 21. By doing Doe Gods will 1. Beleiue the will of the Father he vnderstandeth Philosophically to frame his life and manners to the rule of virtue and to beleiue in Christ In cap. 21. vers 32. The name of Iustice here signifieth Iustice 1. Doctrine nothing els but that Ihons doctrine was pure and right In cap. 23. vers 22. To sit in the chaire of Moises is nothing els then to deliuer out of the law of God how men ought to liue In Ioannis 3. vers 5. By water he vnderstandeth Water 1. Holie Ghost Charitie in vs. 1. Towards vs. the Holie Ghost In Actor 8. ver 18. by the Holie Ghost Singular guifts In Rom. 5. v. 5. by the Charitie of God diffused in vs he vnderstandeth our knowledge of Gods charitie towards vs. In 2. Co. 2. v. 10. I haue giuen in the person of Christ that is saieth he sincerely and without simulation In 1. Timot. 1. and 6. by Faith he expoundeth Holesome doctrine Faith 1. Holesome doctrine In Tit. 1. v. 16. Appoint Bishops that is Be president in the choice of them And in Hebr. 9. v. 26. Destruction of sinne he expoundeth freing from the guilt of paine Sinne. 1. Guilt of paine Beza in Math. 3. v. 1. by Desert vnderstandeth A hillie countrie And in vers 6. by Confessing their sinnes Professing Desert 1. Hillie place themselues to be sinners And in cap. 5. vers 20. Vpon that Vnlesse your iustice abound c. by the Kingdome of heaueÌ„ he meaneth the Church militant and by Enter Teach Peter Martyr in Roman 18. saieth When the Scripture Faith 1. Gods mercie saieth that we are iustified by faith when we heare the name of faith we must vnderstand the obiect of faith to wit the mercie of God Polanus in Syntagm l. 6. c. 36. Faith is imputed to iustice Faith 1. Christs iustice that is the iustice of Christ which faith apprehendeth is imputed Sadeel ad art 44. abiurat When we are saied to be iustified by faith by the name of faith we must vnderstand Christ And so also Bullinger dec 3. serm 9. The Confession of Saxonie c. de Remiss Peccat This saying is to be vnderstood correlatiuely we are iustified by faith that is we are iustified by confidence of the Sonne of God Zanchius de Perseuerant tom 7. col 143 by that You are Faith 1. Confidence fallen from grace vnderstandeth you are fallen from the doctrine of grace or from the Ghospell Pareus l. 2. de Iustif c. 7. Grace 1. Doctrine by Perfect charitie vnderstandeth sincere Et lib. 4. c. 7. by worke your saluation Doe those things which are necessarie for to obtaine saluation Perkins in Cathol reform Contr. 5. c. 3. saieth In all the promises of the Ghospell in which God doth voluntarily binde himselfe to reward our workes the obligation doth not directly pertaine to vs but in respect of the person and obedience of Christ Apologia Confess Aug. c. de Implet legis Because Loue. 1. Beleiue she loued much that is say they because she truely worshiped me with faith and with exercises and signes of faith Et de Resp ad Argum. When the text saieth that eternall life is rendered to workes it meaneth that it is rendered to those that are iustified Agayne Almes is saied to deliuer from death and to purge from sinne not in it selfe but in the cause thereof that is in faith Almes i. Faith Brentius hom 1. in festum om sanctorum To hunger after iustice is to haue a iust cause and yet not be able to follow it in law Reineccius to 4. Armaturae c. 19. by Sacrifice the Phase vnderstandeth Kill it lest he should be confessed that the pascal lam be was sacrificed Illyricus 1. Ioan. 2. v. 3. The keeping Keeping 1. Knowing of the coÌ„mandements in this place signifieth the true knowledge of his doctrine Piscator in Thesibus l. 2. p. 192. 2. Pet. 2. They denie the Lord who hath bought them that is whome before they had professed that he had bought them Et p. 472. he Buye 1. Professe to buye
them and neglect and condemne it THE 23. argument wherewith we will proue the opposition of Protestants with the Scripture shal be because sometimes they be forced to acknowledge that they contradict the vniforme consent of the Fathers Councels and Church yea neglect and contemne it That sometimes they confesse the vniforme consent Protest confesse that â—hey are against Fathers How manie soeuer of the Fathers Councels and Church is against them is manifest For thus writeth Luther in 2. Petri to 5. fol. 490. Here stumbled how manie soeuer ether Fathers are Doctors haue heretofore expounded the Scripture as when that Math. 16. Thou art Peter c. they interpreted of the Pope Tom. 2. l. de lib. arbit fol 480. What auaileth it if one shall relie vpon the ancient Fathers approued by the course of so manie ages Were All of them they not all of them together blind Et to 6. in Gen. c. 42. Here surely all the Fathers Austin Ambrose c. were deceaued nor vnderstood any thing Kemnice in loc part 1. p. 166. All antiquitie with one mouth reiect those propositions That all things that are done are done necessarilie That men sinne of necessitie And yet Protestants teach so as appeareth l. 1. c. 2. art 8. c. 21. art 1. 2. Schlusselburg to 8. Catal. p. 379. We deny that The ancient Doctors the ancient Doctors of the Church were Catholiks euery where for they were deceaued sometimes and peruerted some articles of faith Zuingle in Respons ad Epist Constant to 1. speaking of the exposition of Malachias touching sacrifice in the Church saieth The exposition of the Ancient is reiected And l. de Baptism to 2. We must say that almost all whosoeuer haue Almost all from the Apostles Ould and new All Diuines written vpon baptisme euen from the very Apostles time haue erred from the marke and that not in few points Wherefore we will see what thing baptisme is after a farre other manner then ether the ancient or the new writers yea then those of our dayes haue done Ib. fol. 74. Nether they onely say that Saint Ihons baptisme is different from Christs but also all Diuines whome I remember euer to haue read doe follow this their sentence most constantly Ib. in Paraen fol. 603. They were Fathers begot the Popedome the most wicked brood of Antichrist Bullinger dec 4. serm 10. It is true which they say that the ancieÌ„ts prated for the dead Gualter in Actor 19. hom 125. It is euident that the Fathers abused this place It deceaued them that they thought Ihons baptisme of water and Christs to be differeÌ„t P. Martyr l. de votis Surely that I may confesse that which is true we haue them Fathers harder against vs in this cause In 1. Cor. 15. All the Fathers make for this opinion Againe We All the Fathers confesse freely that the Fathers make differences of rewards Zanchius de Eccles cap. 9. tom 8. The Fathers exposition is not admitted in this place Agayne The Fathers exposition is The Fathers not admitted in this place Vpon this rock that is vpon Peter Musculus in locis tit de signis The Fathers doe attribute more efficacie to our Sacraments then to those of the ould testament in so much as they say they be effectuall signes of grace This error is to be beaten out of the heads of all the faithfull Ib. tit de bapt The Fathers did denie saluation to the children of ChristiaÌ„s takeÌ„ away by death before they were baptized Caluin in 1. Cor. 7. v. 5. The Fathers Let no man meruaile that in this matter we freely dissent froÌ„ the Fathers Againe Fathers erred in approuing inconsiderately the vow of chastitie Ib. v. 7. The Fathers will haue virginitie to be a worshippe of God Now therein is a pernitious error In Act 19. v. 9. With the Fathers that opinioÌ„ had force that Ihons and Christs baptismes were different And for breuities sake to omit his In how manie points Caluin is against the Fathers words 2. Inst c. 2. § 4. he confesseth that the Fathers be against him touching free will c. 4. § 3. touching permissioÌ„ of sinne c. 14. § 3. touching Christ mediator as he is God c. 16. § 9. touching the desceÌ„t of Christ to hell Et l. 3. c. 4. § 38 39. touching satisfactioÌ„ c. 5. § 10. touching praier for the dead Et l. 4. c. 15. § 7. touching the differeÌ„ce betwixt S. Ihons and Christs Baptisme § 20. touchings laicks baptizing in case of necessitie c. 17. § 39. touching the carying of the Eucharist to the sick c. 18. § 10. touching Sacrifice Et § 43. touching exufflation and chrisme in baptisme The like he acknowledgeth Luc. 7. v. 13. Math. 19. v. 9. 17. 1. Cor. 15. v. 10. Hebr. 7. v. 9. other where ofteÌ„ Beza in resp ad Cast vo 1. Theol. We see that this place especially was wrested by the Fathers for to proue their limbus And the Fathers from hence also deuised that descent of Christs soule into hell Besides in Marc. 1. v. 4. In act 2. v. 27. In c. 19. v. 2. In Rom. 4. v. 11. and otherwhere ofteÌ„times he professeth to disagree froÌ„ the Fathers Dan. CoÌ„tr. 3. p. 277. saieth that the Fathers haue most naughtily expouÌ„ded that saying of Christ Math. 16. Thou art Peter of the person of Peter Et. p. 281. They haue most naughtily expounded the place Sadeel ad art abiur 26. We hould this article of Christs desceÌ„t but we vnderstaÌ„d it otherwise theÌ„ the Fathers did Whitaker Contr. 2. q. 5. c. 7. We confesse indeed that some Popish errors are ancient and held and defended of the Fathers which truely we doe freely and openly professe Lib. 6. cont Dur. sect 7. Your Poperie is errors of the Fathers mingle mangle of Popish religion is pached vp of the errors of the Fathers lib. 8. sect 7. Both of them iustly exclude that fictitious limbus of the Fathers l. 2. de Script p. 280. Luther durst dissent from the Fathers whome he perceaued plainely to dissent from the Scriptures Perkins in Gal. 1. vers 8 Manie doctrines From the time of the Apoles haue beene receaued and beleiued euen from the time of the Apostles of the intercession of Saints of the praier to the dead and for the dead in purgatorie and the the like and these doctrines haue beene confirmed by diuers reuelations Spalata l. 5. de Repub c. 11. n. 41. That Preists doe truely and properly forgiue sinnes Common consent of Fathers Vniuersally receaued by the keyes is the most common consent of the Fathers cap. 8. numero 37. It was a most ancient custome and most vniuersally receaued in the Church that praiers and oblatioÌ„s should be made for the dead Sutclif l. 1. de Eccles Bellarmin meaneth any consent whatsoeuer with the Fathers in doctrine of free will of mens satisfactions for sinnes of limbus of purgatorie of praier for the
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
Fratres Finally Luther in Postilla domest Dom. 1. Aduentus saieth Oh sorrow The world dayly becometh worse by The world worse by Luthers doctrine this doctrine and Castalio in Caluin de Prouident These are the things Caluin which thy aduersaries reporte of thy doctrine and warne men to iudge of this doctrine by the fruits thereof For they say that thou and thy disciples carrie manie fruits of thy God that most of you are contentious reuengefull myndfull of wrong and endowed with such vices as thy God doth suggest Where thus I argue in the 27. place Whose doctrine is not onely so opposite to the expresse words of Scripture as was seene in the first booke but also taketh away encouragements to vertue yea all vertue out of the world and remoueth impediments of sinne and giueth allurements theertoe that is opposite to the true sense of holie Scripture But such is the doctrine of Protestants Therefore c. CHAPTER XXVIII THAT PROTESTANTS HAVE NO infallible interpretation of Scripture THE 28. Argument to proue that Protestants must needs contradict the true sense of holie Scripture is because they haue no sure and infallible means to attaine to the true meaning thereof But before we proue that they haue no infallible mean to come to the right sense of Scripture we must proue that Scripture at lest in some points of faith needeth some means to interpret or expound it to wit ether because no where it deliuereth some points of faith so clearely that the onely words thereof sufffice to captiuate the vnderstanding or because though some where it deliuer clearly enough some points of faith yet other where it seemeth so to teach the contrarie as without some infallible interpreter it would seeme vncertaine whether of the twoe it did teach That therefore Scripture doth not of it selfe teach That Scripture needeth an Interpreter clearely all points of faith so as it need no interpreter for that purpose I proue first out of the Scripture it selfe For the holie Eunuch did read the Scripture speaking of the passion of Christ Actor 8. and yet being asked of Philip whether he vnderstood what he read answered And how can I if none shall shew me You see that the Scripture did not clearely foretell the passion of Christ as that a pious man by the onely words thereof without an interpreter could vnderstand the meaning thereof And Luk. vlt. v. 27. And beginning from Moyses and all the Prophets he did interprete vnto them in all the Scriptures the things that were concerning him Et v. 45. Then he opened their vnderstanding that they might vnderstand the Scriptures But if Christs disciples did not vnderstand the Scriptures which spoake of him and the Apostles had need that Christ should open their vnderstanding for to vnderstād the Scriptures it is euident that the Scriptures by themselues doe not so plainely teach all matters of faith as they need no interpretation for to be rightly vnderstood of the faithfull Besides 2. Pet. vlt. it is saied that in S. Pauls epistles there are some things hard to be vnderstood And that these hard things do containe points of faith is cleare both because without cause they should be limited to other things as also because it is added that the learned and vnstable doe depraue these hard things to their owne destruction but such things are especially matters of faith Moreouer if the Scripture did so clearely teach all points of faith that for them it needed no interpreter it would follow that the guift of interpretation had beene superfluously giuen to the Church for to expound Scripture in matters belonging to faith Secondly I proue this out of the Fathers but for breuities sake I will content my selfe with one testimonie of S. Austin He lib. de Vtil cred c 7. to one that saied When I read the Scriptures by my selfe I vnderstood them thus answereth Is it so Without some skill in poetrie thou darest not read Terentian Maurus Asper Cornutus Donatus and manie more are necessarie for to vnderstand anie Poet and thou fallest vpon those bookes without a guide and darest giue thy opinion of them without a teacher Loe how plainely he saieth that we can not vnderstand the Scriptures by our selues and by how familiar an example he proueth it Thirdly I proue it by the verie cōfession of Protestāts For Protest confesse that Scripture alone sufficeth not thus writeth Whitaker Cōt 1. q. 4. c. 1. When Bellarmin maketh this to be the state of the questiō Whether the the Scripture by it selfe be so cleare as without anie interpretatiō it sufficeth of it selfe to determine and decide all controuersies of faith he fighteth without an aduersarie for surely in this point we are not against him Agayne They say that we thinke but falsely that all things in Scripture are plaine and that they without anie interpretation are sufficient to determine all controuersies without Behould how plainely he denieth that Protestants think that Scripture of it selfe without anie interpretatiō is sufficiēt to end all controuersies of faith And the like hath Iunius l. 3. de verb. Dei c. 3. When he graunteth that Scripture needeth an interpreter Kemnice 1. part Exa p. 104. It hath need of the guift and helpe of interpretatiō And the Magdeburgiās Cēt. 1. l. 2. c. 4. The Apostles thought that the Scripture cānot be vnderstood without the holie Ghost and an interpreter and the same meā all other Protestāts who admit that the Scripture is obscure or that the guift of interpretatiō is needfull for the expositiō thereof For doubtles they meane that as well of such places of Scripture wherein points of faith are deliuered as of others this Caluin 4. Inst c 17. § 25. clearely enough insinuateth where whē Catholiks obiected that they had the word of God wherein he affirmeth that the Eucharist is his bodie he answereth Indeed if they may banish the guift of Interpretatiō out of the Church Wherefore he thinketh that there is in the Church the guift of Interpretation euen for to expound Scriptures touching points of faith such as the Eucharist is Furthermore Plessie l. 3. de Eccl. c. 3. writeth that the cōtrouersie of Schisme cānot be properly decided by the Scripture because it is rather a question of fact then doctrine If therefore Scripture by it selfe can determine nether the questiō of Schisme nor yet all controuersies of faith it is manifest that the interpretation of some is necessarie and that also infallible because fallible interpretatiō is not sufficiēt to put vs out of doubt And surely Protestants must needs teach that Scripture by it selfe alone is not sufficient to decide all controuersies of faith both because els it had decided all controuersies amongst themselues or betwene anie that are not obstinate as also because scarce in anie controuersies that are betwixt vs and them Scripture doth so much as in shew directly and immediatly giue sentence for them but they haue need to
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
in manie places refuteth In like sorte Grauer in Absurdis Caluin c. 14. ser 10. Touching the Eucharist they denie that it is the bodie Of the Eucharist and blood of Christ l. 1. c. 11. art 1. Which is against Scripture For thus Muscul in loc tit de Caena I may not say the bread of the Supper is not the bodie of the Lord. For in so saying I should contradict the Lord saying This is my bodie Againe Otherwise bread should not be the bodie of the Lord against his expresse word Beza in Hosp part 2. f. 300. being asked whether he disliked that one should say The bread of the Supper is the bodie of Christ answered No for they are the words of Christ Et Hosp ib. f. 136. We denie not that bread and wine are the bodie and blood of Christ For Christ himselfe saied This is my bodie They say that those words This is my bodie must be thus expounded This signifieth my bodie Of which exposition Musculus in Schlusselb l. 1. Theol. Caluin art 22. giueth this iudgement We must beware of that exposition wherewith Christs words are thought to be the same as if he had saied This signifieth my bodie For this is not Christs meaning to shew that this bread signifieth his bodie They denie that Christ gaue vs his bodie to eate or his blood to drinke l. 1. c. 11. art 2. Which doctrine thus censureth Caluin l. de Neces ref Christ saied in plaine termes that he gaue them his bodie Beza epist 5. But I answere that is all one as to make Christ a lyer as who in cleare and plaine words saieth he gaue them that bodie which was deliuered for vs. Et Apol. 1. contr Saintem p. 292. To denie all eating of flesh were plainely to denie the very words of Christ They denie that the Cuppe is the new testament l. 1. c. 11. art 4. And yet Simlerus in Hosp part 2. f. 348. saieth The proper sense of these words is The Cuppe is the new testament or the blood of the new testament Iames Andreae in Colloq Montisbel p. 38. To me it seemeth altogether new and vnheard of that the Supper is denied to be the testameÌ„t of Christ against the plaine words alledged out of Luke Et Musculus in locis titul de Caena In Luke and Paul it is saied of this Cuppe that it is the new testament They denie that the Cuppe of the Eucharist was shed for vs. l. 1. c. 11. art 6. And yet Illyricus in Luc. 22. v. 20. writeth Which is powred out for you in the Greek text must needs be referred to the Cuppe Touching Matrimonie they denie that it is a SacrameÌ„t Of Matrimonie c. 12. art 5. And yet thus professeth the Confession of Wittemberg c. de Coniugio We confesse that Mariage is a kind of life instituted and approued by God and a mysterie as commonly it is expounded a great Sacrament in Christ and the Church as Paul saieth Touching faith they denie that it can be without good Of Faith works l. 1. cap. 13. art 8. which doctrine thus condemneth Schlusselburg l. 1. Theol. art 15. Aretius saieth that faith and good works are conioyned as the species and her proprietie as a man and reason But we out of the word of God teach and learne that this doctrine is false They denie that faith it selfe is imputed to vs for iustice l. 1. c. 13. art 19. And yet thus iudgeth Vrbanus Regius in loc fol. 46. Sincere faith on the mercie of God and Iesus Christ is our verie iustice Faith is imputed for iustice to the beleiuer Abraham beleiued and it was imputed to him for iustice They denie that the faith of the Hemorroïssa was pure libr. 1. capit 13. articul 25. And yet thus Bullinger in Marci 5. The power of true faith is singularly expressed Touching good works they denie that they are necessarie Of good workes to saluation l. 1. c. 14. art 13. And yet Piscator saieth in Thes loc 10. The Scripture teacheth that good works are necessarie to saluation The same say the Electorals in Colloq Aldeburgico They denie also that good works are cause of saluation lib. 1. cap. 14. art 15. And yet thus writeth Illyricus in Claue tractat 6. titul de Var. bonum operum praed We heare that to manie effects and praises and euen saluation it selfe is attributed in Scripture to good works It is plaine that oftentimes somewhat to much praise is ascribed to good works which doth not agree to them nor is to be ascribed to them if we will speake exactly truely and properly They denie that they are meritorious lib. 1. cap. 14. art 8. And yet thus professeth Apollog Confession in Melancthon tom 3. Seing works are some fulfilling of the law they are truely saied to be meritorious reward is rightly saied to be due to them Agayne The text of Scripture saieth that life euerlasting is rendered to them Which Protestants denie lib. 1. cap. 14. articul 7. They denie also that they are to be done for God lib. 1. cap. 14. art 20. Of which point thus iudgeth Kemnice in locis tit de bonis oper The testimonies of Scripture most clearely teach that good works are to be done for Gods sake Touching virginitie they denie that it is counsailed in Scripture l 1. c. 15. art 4. And neuerthelesse Vrbanus Regius in locis fol. 372. saieth Virginitie is counsailed in the Ghâ—spell not commanded And in Interp. loc 49. Virginitie is onely a counsaile not a precept Concerning sinne they teach that it can remayne with Of sinne iustice l. 1. c. 16. art 17. Yet thus pronuonceth Luther in Gal. 3. These are directly opposit That a Christian is iust and loued of God and yet with all is a sinner Againe How are these twoe coÌ„tradictories true at once I hâ—ue sinnes am most worthie of the wrath of God and the Father loueth me They denie that sinne putteth a man out of grace l. 1 c. 16. art 6. And yet thus writeth Hemingius in Enchir class 2. If a penitent sinne against his conscience as Dauid did with murder and adulterie he casteth of the holie Ghost and becometh guiltie of Gods wrath and vnlesse he doe pennance falleth into eternall punishment It is a horrible madnesse to say that such retaine the holie Ghost wheÌ„ as Paul saieth plainely Gal. 5. The works of the flesh are manifest and they that doe such shall not possesse the kingdome of God They denie that the widdows whereof S. Paul speaketh 1. Timoth. did sinne in marrying l. 1. c. 16. art 15. And yet thus Bullinger in Tim. 5. Surely to marrie of it selfe is no sinne But because they haue once giuen their promise to Christ the spouse and to the Church and of their owne accord haue left marriage hereupon their marriage turneth to the disgrace of Christ which is that which Paul termeth to become wanton against Christ Bucer lib. 2. de Regno
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
them publicans and harlots haue beene saued nether if they be knowne make they a man better Finally they vse to vnderstand the Saintes departed this life by this terme The dead For so doth the Apologie of the Confession of Auspurg c. de Inuocat Sanctorum The confession of Saxonie c. 21. Melancthon in locis c. de Sacramentis c. de Caeremonijs c. de scandalo c. de libertate Whitaker l. 9. cont Dureum sect 36. Wherevpon Kemnitius 3. parte Examinis p. 228. saieth that the Saintes departed are vsually termed The dead CONFERENCE OF THE FORESAIED WORDS Scripture expressely saieth that the soule cannot be killed and that it returneth to God The same say Catholiks Protestants expressely say that the soule dieth that it is a Popes decree that the soule dieth not that it is a monstruous thing to say that it is immortall they adde also that it is by transfusion that after death it feeleth nothing that all or most infantes perish as beasts that the knowledge of the state of soules after this death is not necessarie to saluation nor maketh a man the better ART II. WHETHER MANS SOVLE BE the forme of his bodie SCRIPTVRE EXPRESSELY AFFIRMETH. Gen. 2. v. 7. Our Lord God formed man of the styme of the Soule forme of the bodie earth and breathed into his face the breath of life and man became a liuing soule CATHOLIKS EXPRESSELY AFFIRME S. Thomas 1. parte q. 76. art 4. A reasonable soule is vnited to the bodie as a substantiall forme PROTESTANTS EXPRESSELY DENIE Luther cited in the former article I giue leaue that the Not substantiall forme of the bodie Pope make articles of faith to his followers Such are That the soule is a substantiall forme of the bodie In psal 22. to 3. f. 348. It is not determined according to the spirit of trueth nor according So also Farellus to the authoritie of Scriptures but by the Popes reed according to vaine traditions of men That the essence of God is nether generated nor generateth That the soule is a substantiall forme of the bodie That bread and wine are trāssubstantiated on the altar that one kinde is to be giuen to lay men for the whole Sacrament and like monsters Polanus in Sylloge Thesium parte 2. p. 518. Mans soule is No forme of the bodie no forme of the bodie against Bellarmin Bucanus Instit loco 8. p. 89. The soule is in one onely mēber Not in euerie member of the bodie and place of the bodie THE CONFERENCE Scripture plainely saith that the soule was infused of God into man and that by it he was made a liuing creature The same say Catholiks Protestants plainely say that mans soule is no forme of the bodie that it is monstrous to say that it is the forme of the bodie that it is in one onely parte and place of the bodie and not in the whole bodie ART III. WHETHER THERE BE ANIE resurrection of the dead SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Cor. 15. v. 16. For if the dead rise not againe nether is Christ The dead shall rise risen againe And if Christ be not risen againe vaine is your faith 1. Thessalon 4. v. 14. For if we beleiue that Iesus died and rose againe so also God them that haue slept by Iesus will bring with him And the same is most plainely taught in innumerable places CATHOLIKS EXPRESSELY AFFIRME Catechismus ad Parochos in Exposit Symboli As we beleiue that manie haue beene raised from death so we must beleiue that all shal be raised to life PROTESTANTS EXPRESSELY DENIE Luther l. de seruo arbit to 2. fol. 442. Behould experience what the most excellent witts amongst the Gentils thought of the life to come and the resurrection How much more excellent they were of wit did they not the more thinke the life to come and resurrection to be ridiculous Finally to this day the most Luther not free from denying the resurrection of the dead by how much they are of greater wit and learning do they not the more laughe at that article and accoūt it afable and that opēly And I would to God thoum y Erasmus and I were free from this leauen So rare is there anie faithfull soule touching this article Brentius apud Reginaldum cited in the first article Yea such wordes fall from diuers Protestants by which they signifie No resurrection of the dead that they beleiue not the resurrection of the dead as well when there are drunken as when they are sober in their familiar talkes Vorstius in Apologetica resp ad Homium p. 41. writeth thus Let them see who will enquire these things more curiously what amongst our men Caluin himselfe sometimes thought of this matter in his epistles p. 85. Where Farellus plainely enough Caluin denied the resurrection of the flesh telleth that he not onely doubted of the resurrection of this flesh but thought plaine contrarie from others at that time And neuerthelesse none accursed him therefore of heresie Yea among the Lutherans Iames Schegkius in Antisimonic sect 9. p. 420. Schegkius denied the resurrection of these bodies Openly denied that the same bodies should rise hereafter And yet he was curteously excused of his parteners and it no where appeareth that he was for that condemned of heresie ether of his owne men or of ours Caluin Epistola 104. thus writeth to Laelius Sozinus Sozinus denied the resurrection of the flesh whome Camerarius in vita Melancthonis much commendeth I see that you are not satisfied about the resurrection of the flesh Farellus who was the first Minister of Geneua and whome Caluin and Beza highly cōmend and his picture is put amongst the worthies of the new reformers denied the resurrection of this flesh For thus writeth Caluin to him as reporteth M. Reinalds in Caluinoturcismo l. 3. c. 22. It is no meruaile that the resurrection of this flesh seemeth a Nether Caluin maruaileth at it thing incredible to thee Thou thinkes it sufficeth if thou beleiuest that sometime we shall haue new bodies Behould the first Apostle of Geneua thought the resurrection of this flesh a thing incredible nether that seemed anie meruaill to his Coapostle Caluin Besides all they who as we rehearsed cap. 3. artic 20. denie that Christs blood rose againe denie that there was a perfect resurrection of Christ of whome his blood was a parte and consequently they must denie that the blood of other men shal rise againe and so there shall not be a perfect resurrection of men Moreouer Caluin in 4 c. 1. § 27. saieth that those Corinthians who denied the resurrection were not excluded from Gods mercie Sadeel and Theses Posnan c. 12. pag. 806. Protestants account deniers of the resurrection to be members of the Church and children of God and faithfull that they kept the name of a true Chruch which also saieth Riuet tract 1. sect 39. Beza 2 parte respons ad Acta Montisbel pa. 253.