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
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
Ghospell or the new testament must haue beene tried by the ould See more art 6. CHAPTER VII OF THE PASTOVRS OF THE CHVRCH SCripture If my couuenant with the day can be made voide Pastours alwaies c. also my couuenant may be made voide with Dauid my seruant that there be not of him a sonne to reigne in his throne and Leuits and Preists my ministers Not alwaies Protestants It is false that the externall ministerie must be perpetuall The Church hath osten no man Pastour Some short time the Church may be depriued of Pastours See more art 7. Scripture Thou art Peter c. And to thee I will giue the Authoritie in the Pastours keyes of the kingdome of heauen Protestants The authoritie is not in the Prelats but in the Not in them worde the Church hath nothing but mere ministerie See more art 2. Scripture Thou art Peter c. and whatsoeuer thou shalt One pastor cā excōmunicate bind on earth it shal be bound also in heauen Protestants VVe must remember that this power of excommunicating One cannot is giuen to no one man but to the whole companie of the Presbiterie See more art 3. Scripture And he Paul walked through Syria and Silicia Pastours can make lawes confirming the Churches and commanding them to keepe the precepts of the Apostles and the Auncients Protestants The Church hath no power to make lawes See They can not more art 4. Scripture The Holie Ghost hath placed you Bishops to rule Pastors rulers of the Church Not rulers the Church of God Protestants The true nature of a ruler of the Church is in no pure man one or manie See art 5. Scripture You shal be called the preistes of the lord Pasters to be called preists Not to be so called Protestants Who administer the word and Sacraments amongst the people nether may nor ought to be called preists See more art 7. Scripture But how shall they preach vnles they be sent No preaching without mission Without mission Protestants Euen they who are not lawfully called may preach the word fruitfully Euerie Christian man hath authoritie to preach Christ in what place soeuer where they are desirous to heare See more art 8. Scripture Moises and Aaron in his preists Moises a preist No preist Protestants Moises did not exercise at all the preisthood but was onely a Prophet See more art 10. CHAPTER VIII OF THE CHVRCHE SCripture There shal be made one fould and one pastor Church but one onely Not one onely Protestants We say that there are twoe societies of men that is twoe Churches to the one belong the predestinate to the other the reprobate Christ and the things themselues teach vs that there are twoe Churches See more art 1. Scripture VVe are one bodie all that participate of one All those one bodie who participate one Sacramēt bread Protestants The godlie are no more ioyned in one bodie with Not all those the wicked then light with darkenes Christ with Belial See more art 2. Scripture The gates of hell shall not preuaile against her of Church can not faile It can faile his kingdome there shal be no end Protestants It is no meruaile though the Church be cleane fallen downe long agoe Antichrist had rooted out the Church euen from the ground Christes kingdome was cast flat downe See more art 4. Scripture You are the light of the world A cittie can not be Church can not be hidde hidde situated vpon a mountaine Protestants Often times God will haue no visible Church It can be hidde on earth The whole visible Church may faile See more art 5. Scripture Which is the Church of the liuing God the pillar Church is infallible and strenght of trueth Protestants The vniuersall Church may erre The Church Not infallible may erre The Catholik Church may erre and that most greeuously See more art 6. Scripture If he will not heare the Church let him be to thee Church simply to be heard Not simply to be heard as the Heathen and the Publican Protestants VVe must not simply receaue whatsoeuer the Church teacheth See more art 7. CHAPTER IX OF TEMPLES OR MATERIAL CHVRCHES SCripture Who Anna departed not from the temple by Churches for priuate praier fasting and praiers seruing day and right Protestants Churches are for preaching onely It is no lawfull Not for priuat praier end of Churches that the faithfull may priuatly pray in them See more art 1. Scripture Twoe Cherubins also thou shalt make of beaten Images to be set in Churches Not to be set in Churches gold on both sides of the oracle Protestants The Iewes had no manner Image nether painted not grauen in their temple God abhorreth images We must not suffer that Images be in Churches See more art 3. Scripture reporteth these words of a Heathen This Heathens thought idols to be Gods They thought not so Paule saieth that they are no Gods which be made by hands Protestants It is a lie that the Heathens did beleiue the Images of their Gods to haue beene their Gods them selues See more art 4. CHAPTER X. OF BAPTISME SCripture Vnlesse a man be borne againe of water and the Water necessarie to baptisme Not necessarie Spirit he can not enter into the kingdome of God Protestants Though water be wanting yet if the baptisme of one cannot be differred with edification I would baptize as well with anie other liquour as with water See more art 1. Scripture Going teach ye all nations baptizing them Baptisme cōmanded of Christ Not cōmanded of him c. Protestants Baptisme is of lesse importance then that the lord should haue greatly cammanded anie thing about it See more art 3. Scripture Vnlesse one be borne of water and the Holie Baptisme necessarie to saluation Not necessarie Simon Magus was baptized He was not baptized Baptisme profiteth all Not all Ghost he cannot inter into the kingdome of God Protestants Children who die before they be christened are not shut out of the kingdome of God See art 4. Scripture Then Simon Magus also himself belieued and being baptized he cleaned to Philippe Protestants That Simon Peter and Simon Magus receaued the same whole baptisme is most false See more art 5. Scripture As manie of you as haue beene baptized in Christ haue put on Christ Protestants Baptisme bringeth no commoditie to those that are not elect See more art 6. Scripture Christ loued the Church cleansing it by the lauer Baptisme purgeth sinne It purgeth not sinne of water in the worde Protestants VVho will say that we are cleansed by this water Doest thou thinke that water is the lauer of the soule No. Baptisme cannot wash away the filth of sinnes See more art 7. Scripture Be baptized and wash away thy sinnes Sinnes washed away by baptisme Not by baptisme All borne in in state of dānation Not all Protestants Paule
properly Bishops THE CONFERENCE The Scripture expressely saieth that Iudas had the office of a Bishop which an other Apostle tooke The same say Catholiks The Protestants say that Iudas was no Bishop THE SVMME OF THIS CHAPTER OF SAINT Peter and the Apostles Out of that which hath beene rehearsed in this chapter it clearly appeareth that the Protestāts in an other māner describe S. Peter and the Apostles thē the holie Scripture and Catholiks doe For the Scripture and Catholiks teach that S. Peter was first of the Apostles that he was the rock on which Christ built his Church that he had the keyes of the kingdome of heauen that his faith did not faile All which Protestants denie Besides the Scripture and Catholiks say that the Apostles were foundations of the Church were simply to heard without examining their doctrine were sufficient witnesses of trueth learnt diuers things of the holie Ghost All which are denied by Prorestants Moreouer the Scripture and Catholiks say that Iudas was truely a disciple and Apostle of Christ and also a Bishop which Protestants in like manner denie Wherefore Protestants steale from S. Peter his honour that he is the first of the Apostles his authoritie that he is the rock of the Church and his power of the keyes and stedfastnesse of faith And frō the rest of the Apostles they steale that they were foundations of the Church simply to be hearde sufficient witnesses of truth and that they learnt any thing of the holie Ghost CHAPTER VI. OF PASTORS OF THE CHVRCH ART I. WHETHER THERE BE ALwaies pastors of the Church SCRIPTVRE EXPRESSELY AFFIRMETH. HIEREMIE 33. v. 21. Thus saieth the Lord If my Pastours alwaies couenant with the day can be made voide and my couenant with the night that there be no day and night in their time also my couenant may be made voide with Dauid my seruant that there be not of him a sonne to reigne in his throne and leuites and preists my ministers Ephes 4. v. 12. And he gaue Pastours and Doctours to the consummation of the saintes vnto the worke of the ministeric vnto the edifying of the bodie of Christ vntill we meete all into the vnitie of faith and knowledge of the Sonne of God CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in 1. Cor. 15. v. 15. Impious Caluin doth bouldly and often times say that Pastours Doctours Prelats Bishops Maisters of Churches all vniuersally for manie ages haue wholy straied from the Christian trueth and beene seducers PROTESTANTS EXPRESSELY DENIE Luther in psal 129. to 3. The Church vnder Antichrist had no true ministerie Caluin de vera reform p. 322. Not without cause we auouch Not alwaies that for some ages the Church was so torne and scattered that it was destitute of true Pastours And p. 322. I graunt indeed that it can neuer come to passe that the Church perish but when they referre that to Pastours which is promised of the perpetuall continuance of the Church therein they are much deceaued Beza de notis Eccles vol. 3. Forsooth it fell out that the lawfull order was then wholy abolished in the Church as it is manifest that it hath beene now for some ages not so much being left as the smalleste shadow of the cheifest partes of ecclesiasticall vocation Sadeel ad Art abiurat pag. 533. It is false that the externall ministerie must be perpetuall Daneus Controu 3. p. 426. The Church eftsones hath no man Postour And Controu 4. p. 757. The true Church hath ofte wanted Prelats Lukbertus l. 5 de Eccles cap. 5. We say that for some short time the Church may be depriued of Pastours CONFERENCE OF THE FORESAIED WORDS Scripture expressely saieth that there shal be Pastours as long as there shal be day and night that Pastours are giuen vntill we meete all in one faith The same say Catholiks Protestants expressely say that the Church may be depriued of Pastours that Pastours may perish that the ministerie must not be perpetuall that the Church sometime had no true ministerie was for some ages destitute of true Pastors that lawfull order was for some ages quite abolished in the Church not so much as the slēderest shadow of the chiefest partes of ecclesiasticall vocation being left Which are so plaine against Scripture as sometimes Protestants confesse it See l. 2. c. 30. ART II. WHETHER AVTHORITIE of gouerning the Church be in the Pastours them selues SCRIPTVRE EXPRESSELY AFFIRMETH. Matth. 16. v. 18. seq Thou art Peter c. And to thee I will giue Pastours haue authoritie to gouerne the keyes of the kingdome of heauen Actes 20. v. 28. The Holie Ghost hath placed you Bishops to rule the Church of God 1. Cor. 4. v. 21. What will you In a rodde that I come to you or in charitie and the spirit of mildnesse 2. Cor. 13. v. 10. These things I write absente that being present I may not deale hardly according to the power which the Lord hath giuen me And c. 10. v. 6. Hauing in readinesse to reuenge all disobedience 2. Tim. 1. v. 11. I am appointed a preacher and Apostle and Maister of the Gentils Hebrews 13. vers 17. Obey your Prelats and be subiect to them CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Triplicat cont Whitaker c. 13. We see that Paul putteth the authoritie in the Prelats PROTESTANTS EXPRESSELY DENIE Whitaker l. 1. de Script c. 13. sect 12. The authoritie is not Authoritie is not in the Pastours in the Prelats but in the worde for whose administration the Prelats do serue Againe I acknowledge no ruling which the Church hath All the authoritie is in God and in his word the Church hath nothing but mere ministerie Spalatensis l. 5. de Repub c. 2. n. 40. Church gouernours are most like to Phisitiās The Phisitian appointeth holesome things and forbiddeth vnholesome prescribeth diete c. but hath no They haue no iurisdiction iurisdiction or cōmand ouer the sick As it is the Phisitians office to gouerne the sick that is without iurisdiction So it is the office of the ecclesiasticall rectors to gouerne the Church that is the faithfull Caluin 4. Instit c. 8. § 2. We must remember that what authoritie or dignitie the Holie Ghost in the Scripture doth giue to Preists or Prophets or Apostles or Successours of Apostles all that is giuen not properly to the men themselues but to the ministerie whereof they are officers or to speake brefly to the word whose ministerie is committed to them The same he hath in Ioan. 16. v. 8. in Math. 20. v. 25. and in Iacob 4. v. 12. Beza in Math. 20. v. 25. What then will you say Haue the No power at all ouer consciences Ministers of the word of God no power at all None truely they no not ouer cōsciences for instructiō whereof they are appointed But they are legats of Christ to say and doe in his name sacred not ciuill matters who alone hath all right of commanding and
he commandeth them to be heard as legats not as maisters THE CONFERENCE Scripture expressely saieth that the power of keyes was giuen to S. Peter that the Holie Ghost placed Bishops to gouerne the Church that S. Paul had a rodde and power ouer the faithfull could deale hardly and punish all disobedience was Maister of the Gentils and that we ought to be subiect to our Prelats The same say Catholiks Protestants expressely say that there is no authoritie in the Prelats themselues that the Church hath no rule but mere ministerie that Pastours haue no more iurisdiction ouer the faithfull then Phisicians ouer the sick that they haue no power ouer the consciences but that all authoritie or right of commanding is in God onely and in his worde ART III. WHETHER ANIE ONE PAStour haue authoritie to excommunicate SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 16. v. 19. Thou arte Peter And whatsoeuer thou shalt S. Peter had authoritie to excommunicate And S. Paul binde vpon earth it shal be bound also in heauen 1. Timoth. 16. v. vlt. Of whome is Hymenaeus and Alexander whome I haue deliuered to Sathan that they may learne not to blaspheme CATHOLIKS EXPRESSELY AFFIRME D. Stapleton Cont. 2. q. 1. art vn The Ecclesiasticall power first principally of it selfe and immediatly is in particular persons PROTESTANTS EXPRESSELY DENIE Beza in Conf. c. 5. sect 43. We must remēber that this power No one man can excommunicate of excommunicating is giuen to no one man but to the whole companie of the Presbyterie Caluin 4. Instit c. 11. § 5. The spirituall power of excommunicating must not be exercised at the pleasure of one man but by the lawfull assemblie § 6. This kinde of power was not in one but in the assemble of the Elders Peter Martyr in 1. Cor. 5. v. 4. So great an Apostle doth not not take vpon him to excōmunicate of himselfe and alone which yet the Pope and manie Bishops dare Bucanus in Institut loco 44. In whome must the power of excommunicating be not in anie one ether Bishop or ordained of the Bishop THE CONFERENCE Scripture expressely saieth that power of binding was giuen to S. Peter that S. Paul excommunicated or deliuered some to Sathan Catholiks say the same Protestants expressely say that power of excommunicating is in no one mā Bishop or other that S. Paul tooke not vpon to excommunicate of himselfe ART IV. WHETHER PASTOVRS OF the Church haue power to command or make lawes SCRIPTVRE EXPRESSELY AFFIRMETH. Actes 15. v. 28. It hath seemed good to the Holie Ghost and Pastours can command to vs to lay no further burden vpon you then these necessarie things That you abstaine from the things imolated to idols and blood and that which is strangled And ver 41. And he Paul walked through Syria and Cilicia confirming the Churches and commanding them to keepe the precepts of the Apostles and the Ancients 1. Thessalon 4. v. 11. We desire you brethren that you worke with your owne hands as we haue commanded you And Epistol 2. cap. 3. vers 4. And we haue confidence of you in our Lord that the things which we command you both doe and will doe 1. Cor. 7. v. 12. For to the rest I say not our Lord If any brother haue a wife an infidell and she consent to Diuel with him let him not put her away CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 4. de Pontif. c. 17. The Pope and other Bishops can iudge and make lawes PROTESTANTS EXPRESSELY DENIE Caluin in Antidoto Concilij Sess 6. con 20. As for laws of They cannot command the Church let them looke to them we acknowledge one lawmaker who can giue rules of life as we haue our life from him In actor 15. v. 28. The sottish Papists who out of these words would The Church hath no authoritie No power to make lawes proue that the Church hath some authoritie Musculus in locis c. de Magistrat The Church hath no power to make lawes but she is commanded to heare and obey Luther de Captiuit to 2. fol. 76. Nether Pope nor Bishop nor any man hath any right to put a tittle vpon a Christian man vnlesse it be done by his owne consent THE CONFERENCE Scripture expressely affirmeth that the Apostles put precepts and burdens vpon the faithfull that S. Paul commanded Christians to keepe them and that himselfe commanded diuers things The same say Catholiks Protestants expressely say that the Church hath no authoritie of lawmaking hath no power to make laws that no Bishop or other can command a Christian man any thing but what he will himselfe ART VIII WHETHER BISHOPS BE rulers of the Church SCRIPTVRE EXPRESSELY AFFIRMETH. Act. 28. v. 28. The Holie Ghost hath placed you Bishops to Bishops rulers of the Church rule the Church of God 2. Tim. 1. ver 11. I am appointed a preacher and Apostle and Maister of the Gentils 7. c. 5. v. 19. Against a Preists receaue not accusation but vnder twoe or three witnesses CATHOLIKS EXPRESSELY AFFIRME Councel of Trent sess 23. c. 4. Bishops are put of the Holie Ghost for to rule the Church of God PROTESTANTS EXPRESSELY DENIE Spalatensis or Lohetus Respons ad Marium cap. 1. The true nature of a head and the true nature of a ruler is in no pure No mā ruler of the Church man one or manie nether Monarchically nor Aristocratically Of the same opinion are others as appeareth by what hath beene saied before art 2. and 4. THE CONFERENCE Scripture expressely saieth that Bishops are rulers of the Church that S. Paul was maister of the Gentils that S. Timothe was iudge of Preists The same say Catholiks Protestants expressely say that no pure man one or manie can be head or true ruler of the Church ART VI. WHETHER DO RVLE THE true Church of God SCRIPTVRE EXPRESSELY AFFIRMETH. Act. 20. v. 28. The holie Ghost hath placed you Bishops to Bishops rule the true Church rule the Church of God which he hath purchased with his owne blood Ephes 4. v. 11. And he gaue other some Pastors and Doctors to the consummation of the Saints vnto the worke of the ministerie vnto the edifying of the bodie of Christ Isaie 62. v. 6. Vpon thy walls Hierusalem I haue appointed watch men CATHOLIKS EXPRESSELY AFFIRME Councel of Ttent Sess 6. c. 1. The Holie Ghost hath put all Bishops of Patriarchall Primatiall Metropolitan and Cathedrall Churches to rule the Church of God which he hath purchased with his blood PROTESTANTS EXPRESSELY DENIE Whitaker Controu 2. quaest 2. c. 2. The rule of the Catholik Not the true Church Church could yet neuer be seene Againe The Catholik Curch which containeth onely good men can nether be seene nor comen vnto nor saluted And q. 1. c. 10. There are some Prelats who say and do not but these are not of the Catholik Church Bellarmin should remember that Bishops are Pastors of particular Churches not of the Catholik
that in case of necessitie a lay man becometh a Minister and Pastour yea that where men want a woman may preach and absolue from sinnes Which are so plainly against Scripture as some Protestants confesse it See l. 2. c. 30. ART IX WHETHER A PASTOVR OF the Church may haue also temporall iurisdiction SCRIPTVRE EXPRESSELY AFFIRMETH. Gen. 14. v. 18. and Hebr. 7. v. 3. Melchisedech is saied to A Pastour of the Church may haue temporall iurisdiction haue beene both a Preist and King Exod. 18. ver 13. Moises did sit to iudge the people And yet withall was a preist as we shall shew in the next article 1. Reg. 1. 4. Heli is saied to haue beene high Preist and iudge of the people The same is euidtē of the Machabees CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 5. de Rom. Pont. c. 9. It doth not repugne that the Pope should be both a spirituall Prince and also a temporall Prince of some prouince PROTESTANTS EXPRESSELY DENIE Zuinglius Art 36. to 1. Iurisdiction or administration of He cannot law which the saied Church men do chalenge belongeth wholy to the secular Magistrate if he wil be a Christian. And in explan art 36. All administration of law is forbidden to Church men Caluin in Luc. 12. v. 13. So is the robberie of the Pope and his men condemned who though they pretend to be Pastours of the Church notwithstanding dare take vpon them terrene and profane iurisdiction which is contrarie to their function The same he hath 4. Iustit c. 11. § 8. Daneus Controu 4. pag. 560. Let vs shew that vnder the Gospell it is not lawfull for Bishops to haue execute practise both ecclesiasticall and politicall iurisdiction Polanus in Disput priuat disput 13. No man can be at once both a Bishop and a politicall Prince Hutterus in Analysi Confes Augustan p. 622. It is manifest that both powers cannot agree to one and the same man at one time THE CONFERENCE Scripture expressely saieth that Melchisedech was at once both King and Preist that Moises was both iudge and preist the same of Heli and the Machabees Catholiks say the same Protestants expressely say that all temporall iurisdictiō belongeth to the ciuill Magistrate all temporall administration of law is forbidden to Church men that the same man cannot haue ecclesiasticall and temporall iurisdictiō the same man cannot be both Bishop and Prince ART X. WHETHER MOISES WERE a Preist SCRIPTVRE EXPRESSELY AFFIRMETH. Psal 98. v. 6. Moises and Aaron in his Preists and Samuel Moises was a Preist among them that inuocate his name CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 5. de Rom. Pont. c. 9. Moises was both a soueraigne temporall Prince and a high preist as is euident it out of the Scripture PROTESTANTS EXPRESSELY DENIE Whitaker Cont. 1. q. 5. c. 4. Nether did Moises exercise at all He was no Preist the preisthood but was onely a Prophet Iuel in defens Apol. Part. 6. c. 11. diuis 4. Whether Moises were a Preist or no we are not certaine Daneus Cont. 4. p. 561. I answere that Moises had not nor exercised both the functions of Preihstood and Magistrate but onely the functions of a Magistrate and Prophet The same saied Hunnius in Colloq Ratisbon sect 2. Where he addeth that he sacrified as a Prophet not as a Preist Chamier l. 1. de Pontif. p. 71. I graunt that Moises as superiour to Aaron but as Magistrat not as Preist THE CONFERENCE Scripture saieth plainly that Moises was a Preist as it saieth that Aaron was one The same say Catholiks Protestants plainly say that Moises was no preiste exercised no preisthood THE SVMME OF THIS CHAPTER OF PASTOVRS What we haue rehearsed in this Chapter doth shew that Protestants do propose farre other kinde of Pastours to vs then the holie Scripture and Catholiks do For the Scripture together with Catholiks teacheth vs that Pastours are perpetuall haue in themselues authoritie to rule the Church that one single Pastour hath power to excommunicate that they haue authoritie to command and make lawes be true rulers of the Church do rule the true Church be to be called Preists cānot be made nor preach without lawfull calling may haue also temporall iurisdiction and finally that Moises was a Preist All which Protestants denie They also shew that Protestants steale from the Pastors of the Church their perpetuitie their authoritie their power to excommunicate in particular their authoritie to command and make lawes their true power of ruling or ruling the true Church their name of Preists and temporall iurisdictiō and finally from Moises his Preisthood And thus much of Pastours now of the Church CHAPTER VII OF THE CHVRCH ART I. WHETHER THE CHVRCH be one SCRIPTVRE EXPRESSELY AFFIRMETH. I HON 10. v. 16. There shal be made one fould and One Church one Pastor Rom. 12. v. 5. So we being manie are one bodie in Christ Ephes 2. v. 16. That he may reconcile both in one bodie to God by the crosse CATHOLIKS EXPRESSELY AFFIRME D. Stapleton Controu 1. quaestion 2. artic 1. The Catholik doctrine is that there is one onely Church which we professe in the Creed PROTESTANTS EXPRESSELY DENIE Whitaker Controu 2. quaest 1. cap. 7. pag 432. There Twoe Churches must needs be one Church of the wicked an other of the good And cap. 14. pag. 453. Where Austin saieth that which we say that there are twoe societies of men in the world that is twoe Churches To the one belonge the predestinate to the other the reprobate Humfrey ad Ration 3. Campiani We haue shewed that This and that Caluin and our Churches put not onely that inuisible Church but also this which is visible and apparent by her notes Morton in Apol. part 1. l. c. 1. The question is whether that Church which in our Creed we beleiue and professe to be one holie and catholik be inuisible and necessarily distinct frō any visible Church Protestants affirme Papists denie And cap. 3. Manie are in the visible Church who haue nothing to doe with the inuisible Therefore there must be admitted some inuisible Church out of which they are distinct from that in which they are Magdeburgenses Centuria 1. l. 2. c. 4. col 171. Christ and Twoe Churches the things themselues teach vs that there are twoe Churches Gesnerus in Compendio doctrinae loco 24. Thē will there be twoe Churches one visible the other inuisible We must needs distinguish betwene the visible congregation of them that are called embrace the Sacraments and professe the pure word of God and betwene the true faithfull and elect Vrsinus in Catechismo p. 343. The militant Church is twoefould visible and inuisible The visible is the companie of those that agree in doctrine hauing manie members dead or not regenerate The inuisihle is the companie of the elect and regenerate Daneus Cont. 4. p. 707. But if this man be of that opinion Twoe Churches that Austin
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
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
For from whence might they better draw their dreggs So plainelie he confesseth that his doctrine in the foresaied points contradicted the bookes of Machabes Tobie and Ecclesiasticus And notwithstanding S. Austin whome †Caluin 4. Instit c. 14. §. 26. Protestants account the best witnesse of antiquitie clearelie testifieth that manie ages agoe the holie Church held the bookes of Machabes for Canonicall Scripture For thus he writeth of them lib. 18. de Ciuitat c. 36. Which not Iewes but the Church holdeth for Canonicall And the like he saieth lib. 1. cont Gaudent cap. 23. Lib. de doctrin Christ c. 8. l. 2. Retract c. 4. and otherwhere Besides manie Protestantt as Caluin in Antidot cit p. 266. Whitaker Contr. 3. q. 6. c. 3. Perkins de Symbol p. 787. and also Hyperius Zanchius Lubbertus Hospinian Rainolds Feild and others alledged in the Protestants Apologie Tract 1. Sect. 3. confesse that the Councel of Carthage where S. Austin was present and subscribed thereto did reckon the bookes of Machabes in the nūber of Canonicall Scripture And to omit all other arguments drawne out of the Scripture and Fathers for the infallibilitie of the Church the Protestants themselues eftsoones confesse that the Church can discerne true Scriptures from false and that we are bound to yeeld to her iudgment For thus saieth Luther l. de Captiuit to 2. fol. 84. This indeed hath the Church that she can discerne The Church can discerne the word of God Hath authoritie to iudge the word of God from the word of men as Austin confesseth that he beleiued the Ghospell being moued by the authoritie of the Church The Confession of Wittenberg cap. de Eccles The Church hath authoritie to iudge of all doctrines And cap. de Concilijs She hath an assured promisse of the perpetuall presence of Christ and she is gouerned of the holie Ghost Melancthon Respons ad Acta Ratisbon tom 3. pag. 732. We acknowledge this authoritie of testifying the Apostolicall Scriptures or discerning the writings of the Apostles from counterfait doth agree to the true Church Caluin de vera ref p. 232. I denie not but that it is the proper office of Church to discerne true The proper office of the Church Scriptures from counterfeit Peter Martyr Praefat. 1. Epist ad Corinth We will easily graunt that the ancient Church was indued so much with the holie Ghost that by his leading and directiō they easily discerned betwene those which were proposed to them which were the true and sincere words of God and by this spirituall power they distinguished the Canon of Scriptures from apocryphall bookes And in locis Class 1. c. 6. § 6. We acknowledge the office of the Church to be that being indued with Gods Spirit she may distinguish the true and sincere bookes of holie writ from counterfeit and apocryphall Iuel in Defens of the Apologie pag. 204. The Church of God had the spirit of wisdome She hath the spirit of wisdome Can discerne true Scriptures whereby she might discerne true Scriptures from false Fulke in his Answere to a false Cathol p. 5. The Church of Christ indeed can discerne true Scriptures from false Perkins de Serm. Dom. tom 2. col 252. The Church hath the guift of iudging of greatest matters She can iudge of the booke of Scripture Hath the guift of iudging which are Canonicall which are not of the spirits of men and of their doctrines and therefore surely can iudge which companie of men is the true Church which is not Whitaker Cont. 1. q. 3. c. 1. pag. 315. We denie not that it belongeth to the Church to approue to acknowledge to receaue to promulgate to commend the Scriptures to all her children and we say that this testimonie is true and ought to be admitted of all Cap. 2. pag. 316. It is the office of the Church to iudge and discerne true sincere and right Scriptures from false counterfait and bastard And for to discharge Hath the spirit of Christ to distinguish this office she hath the Spirit of Christ by which she may distinguish trueth from lyes she knoweth the voice of her Spouse she is most iuditious and can discerne spirits Cap. 5. p. Her tradition conuinceth 322. I denie not that the Tradition of the Church is an argumēt by which it may be cōuinced which kookes are Canonicall which not Canonicall cap. 6. pag. 323. The Church hath the Spirit of God by which being taught she heareth the voice of he Spouse and acknowledgeth his doctrine cap. 7. pag. 324. Indeed we may Her authoritie cōpelleth be compelled by the authoritie of the Church to acknowledge the Canonicall Scripture I say as I often saied before that we are compelled by the authoritie of the Church to beleiue these bookes to be Canonicall And cap. 9. pag. 326. We graunt with Ireney A sound demonstration that the authoritie of the Church is a sound and breife demūstration a posteriori of Canonicall doctrine And l. 1. de Scriptura c. 1. sect 9. he affirmeth that the testimonie of the Church ought to be receaued and who receaueth it not is guiltie of sacriledge And lib. 2. cap. 4. sect 4. p. 227. I say the testimonie of the Church is sufficient to refute and conuince those who thinke amisse of the Scriptures The like he hath ib. p. 218. 228. and and other where often Out of which confessions of Protestants of the authorite and power of the Church to discerne and distinguish true Scripture from false we may thus argue It belongeth to the Church yea it is her function and proper office to discerne true Scriptures from false she hath that she can distinguish the word of God from the word of man she is taught of the holie Ghost indued with Gods Spirit hath the guift of iudging the spirit of wisdome for to discerne by her tradition it may be conuinced which bookes are Canonicall which not by her authoritie we may be compelled to acknowledge the Canonicall Scripture her authoritie is a sound demonstration of Canonicall doctrine her testimonie ought to be receaued of all and who receaueth it not is guiltie of sacriledge But this holie Church manie ages agoe hath iudged the bookes of Machabes to be Canonicall Therefore they are such The Maior or first Proposition is the confession of Protestants now rehearsed and the Minor is confirmed by the foresaied testimonie of S. Austin and the confessions of the forenamed Protestants And howsoeuer Protestants The Cath. aduantage ouer Protest will delude this argument they must needs confesse that Catholiks haue the aduantage of them in that Protestāts produce no testimonie which forceth Catholiks to reiect anie booke which anie Father testifieth to haue beene anciently held of the Church for Canonicall as Catholiks produce the testimonie of S. Iames which maketh the Lutherans to reiect his epistle which other Protestants confesse to be Canonicall and an other testimonie out of the bookes
from euill to good because it is saied absolutely Zacharie 1. ver 3. Conuert to me saieth the Lord of hostes and I will conuert to you they limitate this onely to outward conuersion Peter Martyr in Roman 11. The Prophet spoake not of inward iustification but of outward conuersion to good workes If we proue that we are not infallibly certaine of forgiuenesse Touching Iustification of sinnes or eternall punishment because it is saied absolutely Ioel. 2. v. 14. Who knoweth if he God will conuert and forgiue and the like is saied Ion. 3. v. 9. Kemnice in locis part 2. tit de Argum. limitateth this to forgiuenesse of temporall punishment and saieth All the speach of the Prophet tendeth to that he treateth of remission of temporall punishment In like sorte he limitateth manie other places of Scripture in which forgiuenesse is attributed to workes onely to forgiuenesse of temporall punishment That also of Tobie cap. 4. Almes deliuereth from death he restraineth to temporall death And in like manner promises made to good workes he limitateth to certaine blessings in this world or in the next but will not haue them extended to eternall life And finally wheresoeuer in the Scripture anie man praieth God to iudge or reward him according to his iustice he limitateth that to the iustice of his cause or quarell with other men If we proue that euerlasting happines is giuen for good Touching eternall life workes because S. Iames saieth cap. 1. ver 25. He that hath remained in it not made a forgetfull hearer but a doer of the worke this man shal be blessed in his deed they limitate this to blessednes in this life Schlusselburg to 8. Catal. Haeret. p. 497. thus answereth to this place To be blessed is not alwaies taken in holie writ for eternall saluation but for blessednes in this life If we proue that we must not onely beleiue but also keepe the law because Christ saieth Math. 5. ver 18. I am not come to break the law but to fulfill Caluin ibid. answereth Here is treated of doctrine not of life Touching doctrine we must not imagin anie abrogation of the law by the coming of Christ And v. 19. where is saied One iot or one tittle shall not passe of the law till all be fulfilled Caluin ibid. saieth I answere that word be done or fulfilled is not referred to mens liues but to the solide trueth of doctrine If we proue that our consciences are obliged by the particular Touching laws of men iust lawes of Princes because it is absolutely saied Rom. 3. v. 2. He that resisteth power resisteth the ordinance of of God and v. 5. Be subiect of necessitie not onely for wrath but also for conscience sake they limitate these words to the power of Magistrates in generall Daneus Contr. 5. p. 1127. To obey the Magistrate in generall is a matter of conscience but to obey this or that law of the Magistrate wholy and in all points we are not bound in conscience And Whitaker libr. 8. cont Dureum sect vlt. We must obey the Magistrate in generall for conscience sake because by a generall precept we are commanded to obey the Magistrate but particular lawes of Magistrates haue no command ouer our consciences In like sorte Caluin 4. Instit c. 10. § 5. Wherefore thus in forme I frame my ninth argument who not onely in so manie and so great matters do contradict such words of holie Scripture and in such sense as we haue seene but also take so much vpon them as limitate and restraine so manie and so weightie sentences of Scripture they are to be thought to gayne say the right sense of Scripture But Protestants do so Therefore c. CHAPTER X. THAT PROTESTANTS CHANGE manie absolute Propositions of Scripture into conditionals THE tenth argument shal be taken from that Protestants are forced to change manie and weightie absolute Propositions of Scripture into conditionals For if we proue that absolutely God will not the death Touching God of a sinner but rather his life and conuersion because he absolutely saieth Ezechiel 18. and 33. I will not the death of a sinner but rather that he be conuerted and liue Caluin l. de Praedestinat pag. 706. answereth Whereas the Prophets speach exhorteth to pennace no maruaile if God say he will haue all to be saued but the mutuall relation betwene threats and promises sheweth that such kind of speaches are conditionall So the promises which inuite all to saluation shew not what simply and precisely God hath decreed in his secret counsaile but what he is readie to doe to all that are brought to faith and pennance Touching the Church if we proue that the gates of Touching the Church hell shall not preuaile against her because Christ doth absolutely so promise Math. 16. ver 16. Besnagus l. de statu Eccles cap. 8. and others adde this condition If she forsake not her dutie and the word of God If we proue that simply we must heare the Pastors of the Church because Christ saieth Luk. 10. ver 16. He that heareth you heareth me and he that despiseth you despiseth me Caluin ib. addeth this condition If the Church do faithfully her dutie If we proue that the Church is simply infallible because 1. Timoth. 3. she is simply called the pillar and strength of trueth Vallada in Apol. cont Episcop Lusonensem cap. 20. answereth The visible Church cannot be the pillar of trueth but as it is grounded vpon the doctrine of the Apostles Vorstius in Antibell pag. 143. The Apostle speaketh conditionally to wit as long as the Church perseuereth to be the Church of Christ Academia Nemaus resp ad Tournon p. 546. Let it be a true and faithfull Church if it discerne trueth from falsitie by vndoubted and authenticall trueth If we proue that the Church is simply to be heard because Christ saieth Math. 18. ver 17. If he heare not the Church let him be to thee as an Ethnick and Publican White in his way p. 78. answereth The sense is that we must obediently heare the Church and obey her not simply in all things but conditionally as long as she speaketh agreably to Gods word And Author respons ad Theses Vademont pag. 688. The answere is easie and readie As long as the Church teacheth the word of God she is to be heard but her authoritie is none when she seperateth her selfe from Gods word And when Bellarmin had brought manie places of Scripture to proue that the Church cannot faile Vorstius libr. cit pag. answereth In them certaine conditionall promises are proposed vnto vs by which eternall saluation and securitie against Satan death c. is promised of God to all and euerie faithfull to wit as farre forth and as long as they shal be such or perseuer in true faith If we proue that there are some doers of the law as Touching Gods law well as there are hearers because Saint Paul saieth absolutely Rom. 2.
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
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
faith is grounded onely vpon mens authoritie and all their doctrin forsouth vpon the expresse Scripture and word of God and In c. 1. Galat. In Assert art 2. thereby draw the simple people to follow them The Pope faieth Luther hauing no Scripture wherewith to defēd himself vseth this onely and perpetuall argument against vs. The Church the Church Agayne Our opinion is deliuered by these words of God the contrarie by the words of men And otherwhere All the Scripture standeth an our sides through all letters and tittles Caluin Papists find no weapons in Scripture yea they In Actor 9. v. 22. In Antid sess 6. c. 8. see it wholy against them Agayne I haue the whole Scripture on my side And Sadeel Our doctrin doth relie vpon the expresse worde of God And in an other place we professed in the fift article of our French Confession that our faith is onely and wholie and expressly grounded vpon the word of God as it is contained De vocat Ministr Ad art 1. abiurat in the Scripture Fulk in Ioan. 5. note 2. Papists can not find a iote of Poperie allowed ether by expresse wordes of the Scripture or by necessarie cōclusiō out of the same And the like most vaine pretence this most impudent boast is most Apol. Anglic p. 20. Pareus praefat lib. de Grat. Caluin epist 193. Whitak praefat ad Demonst manifestly refuted in this booke wherein is clearly shewed that the Catholik doctrin in more then 260. points denied by Protestants is in expresse termes and most directly taught and deliuered by the Scripture and in the same points the Protestants doctrin condemned and that these in very deed do relie vpon their owne inferences out of Scripture their owne conferences of places of Scripture and oppose their owne expositions glosses tropes and figures against the expresse words and thunders of almightie God 14. The sixt commoditie is that though some obstinatly will not confesse that in all these 260. points or in most of them the Scripture or word of God doth expresly approue the Catholik doctrin and condemne the Protestant yet this he can not denie but in all these points the holie Scripture both for word and for sense fauoureth more the Catholik doctrin then the Protestant which if ignorant Protestants would mark they would not be so easily misled For as for words in all these 260. points we Catholiks aduantage ouer Protestants For words of Scripture vse the very same or equiualent words with the Scripture what she calleth faith we call faith what she calleth the bodie of Christ we call the bodie of Christ And so in others whereas Protestants do the quite contrarie as hath beene touched before and shall appeare in the whole booke And as for the forme of speach where the Scripture For phrase of Scripture affirmeth we affirme where the Scripture denieth we deny And contrarie wise the Protestants affirme where the Scripture denieth and deny where the Scripture affirmeth as shal be most euident to him that will read this booke Besids no parte or parcell of the Scripture forceth For partes of Scripture Catholiks to denie it but they hould all that Protestants account for Scripture and some what more whereas Protestāts are compelled to reiect manie bookes of those which Catholiks and the holie Church heretofore hath beleeued to be Gods word and fouly also to mangle and corrupt these bookes which they admit Moreouer Catholiks refuse no authenticall edition or translation of the For translations of Scripture Scripture but Protestants will sland to no translation And thus much touching the words of Scripture As for For the sense of Scripture the sense thereof Catholiks in all these 260. points do admit that sense which the expresse words of Scripture and they spoaken of purpose to declare Gods mynd doe of them selues proporse which sense Protestants reiect and force the quite contrarie Agayne scarce in any of these 260. articles Catholiks are driuen to any answere which hath any shew of a shift or euasion because in them as I saied they embrace the natiue and proper sense of the words of Scripture but Protestants in euerie one of them are driuen to sundrie and foule shifts because they refuse the naturall and plaine sense of Gods word Besids Catholiks in all these 260. points dare stand to the iudgment of the expresse worde of God according to that sentence which of them selues with out all helpe force or pressing of Catholiks they doe pronounce Protestants dare not in these articles stand to the iudgment of Gods expresse worde vnles they may wrest wring and interprete it as they thinke best Finally Catholiks in none of all these questions reiect that sense of Scripture which is deliuered by vnanimous consent of the holie Fathers Councells or Church Protestants refuse it in manie Seing therefore Catholiks haue the aduantage ouer Protestants not onely for Fathers Councells Church miracles the like but also that they haue such and so great aduantages ouer them in more then 260. points of controuersie both for the expresse worde and plaine sense of the Scripture it is plaine willfulnes and carelesnes of saluation to leaue Catholiks for to follow Protestants I would to God that Protestants would as they pretend follow the expresse word of God and embrace that Religion Note which the expresse word of God most fauoureth reiect that which it most disliketh and enquire diligently whether the Catholik or Protestant religion can in more points of controuersie proue her doctrin by the pure and expresse written word of God without the mixture of any word of man and by the pure sense therof which of it self it affordeth without any help or exposition of man when it is spoaken of purpose to declare Gods meaning vnto vs. Let that religion florish and be embraced which in this conflict ouercomet let that perish and be reiected which is ouercomen And what more reasonable then to preferre Gods pure word before that which is not pure mixt partely of Gods words partely of mans What more reafonable then to preferre Gods direct speech before mans inference or collection out of his speech What more reasonable then to follow rather Gods expresse words then mans glosses tropes and figures And finally what more reasonable then to follow that religion which in more then 260. points of controuersie is grounded vpon the pure word the direct word the expresse word of God and hath against it nothing but mans mixt word mans inference mans glosses rather then that which in all those points is condemned by the pure direct and expresse word of God and supported onely by mans mixt word mans inference and mans glosses For example That the Eucharist is the bodie of Christ we haue for vs in foure places of Scripture the pure direct and expresse word of God saying This is my bodie and against vs there is not so much as once any pure word of God
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
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
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
name of vertue Of the same opinion are all ProtestaÌ„ts who as we shall see in the next chapter thinke that all our good workes are defectuous and sinfull For in this the same reason is of faith and good workes THE CONFERENCE Scripture expressely saieth that some faith is great full abundant consummate in hope against hope nor weake and more pretious then tried gould The same say Catholiks Protestants expressely say that euerie faith is imperfect none perfect none of anie worth or value euerie one needeth pardon is sinne is defiled with manie spots worse then the law requireth lame polluted defiled with infidelitie like a most filthie leprous and scabbie hand and not truely worthie of the name of vertue ART VIII WHETHER FAITH BE CONsummate or perfected by good workes of charitie SCRIPTVRE EXPRESSELY AFFIRMETH. Iames 2. v. 22. Seest thou that faith did worke with his workes Faith perfected by workes and by workes the faith was consummate CATHOLIKS EXPRESSELY AFFIRME S. Thomas 2. 2. quaest 4. artic 3. Charitie is called the forme of faith in that by charitie the act of faith is perfected and formed PROTESTANTS EXPRESSELY DENIE Luther in Gal. 2. to 5. f. 296. The true Ghospell is that workes Workes no perfection of faith or charitie are not the ornament or perfection of faith Bullinger Decade 3. Serm. 9. That opinion is altogether vnworthie of a Christian which affirmeth that our faith is perfected by workes that is that by workes is supplied that which wanteth to faith Caluin in Iacob 2. v. 22. Faith is saied to haue beene perfected Faith not perfected by workes by workes not that it taketh its perfection thence but because thereby it is proued to be true The same say other Protestants commonly THE CONFERENCE Scripture expressely saieth that faith is consummate or perfected by workes The same say Catholiks Protestants expressely say that faith is not adorned or perfected by workes that workes do not perfect faith that faith taketh not her perfection from workes ART XIV WHETHER BY FAITH WE do onely know that we are iustified SCRIPTVRE EXPRESSELY DENIETH. Luc. 7. v. 50. And he Iesus saied to the woman Thy faith Faith maketh safe hath made thee safe goe in peace Rom. 1. c. 17. The iust liueth by faith The same is Galat. 3. Giueth life Hebr. 10. Abacuc 2. Rom. 3. v. 30. For it is one God that iustifieth circuncision Iustifieth by faith and prepuce by faith c. 5. v. 1. Being therefore iustified by faith let vs haue peace towardes God Act. 26. vers 18. That they may receaue remission of sinnes and lot among the saints by the faith that is in me Gal. 2. ver 16. We also beleiue in Christ Iesus that we may be Saueth iustified by the faith of Christ Ephes 2. v. 8. By grace you are saued through faith CATHOLIKS EXPRESSELY DENIE C. Bellarm. l. 1. de Iustif c. 17. Let vs proue that true faith is not as our aduersaries would a bare and sole apprehension of iustice but a cause and that it hath vertue of iustifying PROTESTANTS EXPRESSELY AFFIRME Zuinglius in Exposit Fidei to 2. f. 557. We say that sinnes Faith onely makeâ—h vs certaine of forgiuenesse are remitted by faith whereby we meane nothing els then to say that onely faith maketh a man certaine of the remission of his sinnes De Prouidet c. 6. to 1. f. 371. Iustification and Saluation are attributed to faith whereas they proceed onely from Gods election and liberalitie and faith followeth the election so that who haue it may know as it were by a signe and pledge that they are elected Et in Rom. 8. to 4. If we will speake properly election Faith saueth not saueth not faith but because faith is a certaine signe that thou art an elect it is attributed to faith which pertaineth to election Sutclif l. 2. de Eccles c. 6. The iustice wherewith we are iust Iustification dependeth of no act of ours before God doth not depend of anie temporall act of man but of the eternall decree of God and is then indeed when a man beginneth to beleiue The like hath Perkins in Serie Causarum c. 57. Abbots in Diatribam Tomsoni c. 4. He should remember that before God we are actuallie iustified from all eternitie in We are iustified from all eternitie Faith perswadeth vs of our iustification whome yet this is not reuealed and manifested but in due time Piscator in Thesibus l. 2. loco 8. When we say we are iustified by faith we meane that by faith we are certainely perswaded that God imputeth iustice to vs or remitteth our sinnes for the satisfactioÌ„ and obedience of Christ. Of the same opinioÌ„ are they who as we shall see in the next article denie that faith is necessarie to iustification or saluation For that sheweth that in their opinion faith hath no other function in iustification then to know it and to make vs certaine thereof And perhaps for this cause they both call faith an apprehension of iustice and define it to be aknowledge of Gods will towards vs as Caluin doth 3. Instit c. 2. § 6. and in Cathecismo c. defide or a persuasion of iustification or saluation as do Bucer and Beza cited art 2. For knowledge or persuasion doth no way cause the thing but onely maketh vs certaine of it THE CONFERENCE Scripture expressely saieth that we are iustified by faith receaue remission of sinnes by faith that we liue by faith are saued by faith that faith maketh vs safe The same say Catholiks Protestants expressely say that we are actually iustified from all eternitie that our iustification dependeth of no temporall act of ours that our iustification is then reuealed wheÌ„ we begin to beleiue that to be iustified by faith is to be perswaded that God imputeth iustice to vs that sinnes to be remitted by faith is nothing els but men to be made certaine by faith that their sinnes are remitted ART XV. WHETHER FAITH BE NEcessarie to iustification or saluation SCRIPTVRE EXPRESSELY AFFIRMETH. Marc. 16. v. 16. He that beleiueth not shal be condemned Faith necessarie to saluation Ioan. 3. v. 18. He that doth not beleiue is already iudged because he beleiueth not in the name of the onely begotten Sonne of God Et v. 36. He that is incredulous to the Sonne shall not see And iustification life but the wrath of God remaineth vpon him Hebr. 11. v. 6. Without faith it is impossible to please God CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 6. c. 7. Without faith none was euer iustified PROTESTANTS EXPRESSELY DENIE Willet Cont. 12. q. 5. p. 574. Christ dwelleth in Infants by his Not necessarie to iustification Holie Spirit though they haue no faith The same he repeateth Contr. 13. q. 1. p. 592. Et Cont. 12. cit p. 569. Infants haue nether faith nor charitie Whitaker Contr. 2. q. 6. c. 3. Baptisme infuseth not faith or any
grace into Infants Perkins Cathol reform Contr. 16. c. 1. pag. 271. Though a Desire to beleiue is sufficient desire to repent and to beleiue be not faith and repentance in nature yet in Gods acceptation it is God accepting the will for the deed p. 272. Now if any shall say that without a liuelie faith in Christ none can be saued I answere that God accepts the desire to beleiue for liuelie faith in the time of temptation and in the time of our first conuersion p. 273. Certaine it is that God in sundrie cases accepts of this desire to beleiue for true faith indeed See Rogers on the 25. Art p. 147. Zuinglius de Prouidentia to 1. fol. 370. It is not generall Faith not necessarie to saluation that who hath not faith is to be damned Againe As for the damnation of the incredulous they onely are vnderstood who heard and beleiued not of others we cannot iudge De Peccato orig to 2. f 118. That who beleiueth not shal be damned is not to be vnderstood absolutely but of thē who hauing heard the Ghospell would not beleiue Et in Exposit Fidei to 2. fol. 659. Heathens may be saued he saieth that in heauen we shall find Hercules Theseus Numa and such like Pagans and his opinion therein defend the Tigurins in their Confession of faith Bullinger in the Preface thereof Gualter in Praefat. operum Zuinglij in Apologia pro eodem And the same doctrine of the saluation of Pagans mantayne Erasmus Thommer Hardenberg Tossanus and other Protestants as Schlusselburg reporteth l. 3. Theol. Caluin art 7. Bucer in Math. 19. Furthermore out of that that Infants Infants saued without faith want faith nothing lesse is concluded then which some thinke that therefore they please not God nor are Saintes Musculus in locis tit de baptismo Infants are saued by Gods election albeit they be taken out of this life not onely without baptisme but also without faith Caluin in Math. 19. v. 14. That they auouch that we are no other waies reconciled to God and made heires of adoption then by faith that we confesse of such as are of discretion but for so much as pertaineth to infants this place conuinceth it to be false Et 4. Instit c. 16. § 29. 31. li. cont Seruet p. 647. he writeth that that sentence Euerie one that beleiueth not the Sōne of God abideth in death belongeth not to infants Beza in Colloq Montisbel p. 407. Albeit the children of Christans want faith yet is not baptisme vnprofitable to them Daneus Controuers de Baptismo c. 10. He asketh what No faith needfull to Infants faith it is which we require in the baptisme of Infants I answere None Peter Martyr in Schlusselburg l. 1. Theol. Caluin art 18. The children of faithfull parents are saintes by the mere mercie of God though they haue not true faith in Christ Hungari apud Grauer in Absurdis Caluin cap. 4. sect 25. The children of Christians cannot be properly saied to haue faith yet all that are predestinate amongst them are saued and obtaine the kingdome of heauen THE CONFERENCE Scripture expressely saieth that who beleiueth not shal be condemned is already iudged shall not see life that the wrath of God abideth vpon him and that it is impossible to please God without faith The same say Catholiks Protestants expressely say that Christ dwelleth in Infants though they haue no faith that they please God are saued are Saintes without faith that the sentence of condemnation against incredulous belongeth nether to infants nor to such as haue not heard the Ghospell that a man may be saued with desire of faith though he haue no faith indeed that in diuers cases God accepteth the desire of faith for liuelie faith that diuers Pagās are saued Which are so contrarie to Scripture as diuers Protestants confesse it See lib. 2. c. 30. ART XVI WHETHER FAITH DO INdeed iustifie or be a true cause of iustification SCRIPTVRE EXPRESSELY AFFIRMETH. The holie Scripture in the places cited before artic 14. Faith is a true cause of Iustification and Saluatiō saieth that we are iustified by faith receaue remission of sinnes by faith liue of faith are saued by faith CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 6. cap. 8. Faith is the beginning of mans saluation the foundation and roote of all iustification CATHOLIKS EXPRESSELY AFFIRME Confessio Belgica art 22. Properly speaking we meane not Faith it selfe doth not iustifie that faith it selfe by it selfe or of it selfe doth iustifie vs as which is onely as it were an instrument with which we apprehend Christ our iustice Whitaker ad Demonstrat 10. Sanderi Faith is not cause No cause of saluation of our saluation Perkins in Galat. 3. Faith doth not cause worke or procure Saluation dependeth not of faith our Saluation In Serie causarum cap. 57. Saluation dependeth not of our faith The same hath Sutclife cited art 14. Illyricus in Claue Scriptur part 2. tract 6. col 551. Faith the word and Sacraments are saied to saue vs whereas God alone doth such things col 552. It is often saied Thy faith hath made thee safe whereas the onely mercie of God and his omnipotencie apprehended by faith doth that Whereupon he addeth that Faith no true cause saluation in the Scripture Effects are often times attributed to not true or not to principall causes Zuinglius in Elencho to 2. f. 34. Here is a diffcultie Hou faith doth make blessed or iustifieth But whatsoeuer seemeth hard to loose flieth a sunder with a small stroke of the figure synechdoche For faith is taken for the election the predestination and vocation of God all which goe before faith Bucanus in Instit Theol. loco 31. Nether the worke nor act Faith doth not iustifie vs of faith doth iustifie vs but Christ himselfe whome we apprehend by faith Pareus l. 1. de Iustif c. 17. It cannot be saied with out plaine absurditie and falsitie that we are iustified by faith or out of faith as by an efficient or formall cause Againe By no means that efficiencie or vertue of iustifying can be ascribed to faith without absurditie and falsitie Tilenus in Syntagmate c. 41. This speech Faith doth iustifie vs is figuratiue and metonymicall and hath this sense God iustifieth the beleiuer for the merit of Christ which the beleiuer by onely faith apprehēdeth c. 56. Baptisme goeth before saluatiō but causeth it not which we giue not to faith properly but onely metaleptically THE CONFERENCE Scripture plainely saieth that Faith truely causeth iustification and saluation The same say Catholiks Protestants plainely say that faith is no cause of our saluation nether worketh not procureth our saluation that our saluation dependeth not vpon our faith that faith doth not iustifie vs that without absurditie and falsitie it cannot be saied faith is ether efficient or formall cause of iustification or hath vertue of iustifying ART XVII
See lib. 2. c. 30. ART XII WHETHER GOOD WORKES be necessarie to iustification SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 6. v. 15. But if you will not forgiue men nether will your Some good worke necessarie to iustification Father forgiue you your offenses Ioan. 15. vers 10. If you keepe my precepts you shall abide in my loue CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Session 6. Can. 9. If any shall say that a sinner is iustified by onely faith so as he vnderstand that nothing els is required to cooperate to the grace of iustification and that it is not needfull in anie sorte that he be disposed and prepared by motion of his will be he accursed PROTESTANTS EXPRESSELY DENIE Confess Argentinensis c. 3. Whereas now some yeares it was tought that mans workes are required to his iustification our men haue tought that all iustification is to be ascribed to Gods good will and Christs merits Confessio Bohemica art 6. We teach that men freely by Iustification obtained without workes Christ by faith in Christ through mercie are iustified and obtaine saluation and remission of sinnes without any worke or merit of man Apologia Confess Augustanae c. de Respons ad argum tom 3. Melancthonis Doth not the Ghospell promise saluation Iustification promised to those who haue no good workes Presence of good workes not necessarie and remission of sinnes euen to them who haue no good workes at all Liber Concordiae Lutheran in Declarat artic cap. 3. It is false if anie say that faith cannot iustifie without good workes or that the presence of good workes is necessarie to faith for to iustifie or that the presence of good workes is necessarie to iustification or in the moment of iustifying Luther de libertate to 2. f. 5. Our faith maketh that none None haue need of workes to be saued haue need of the law or workes for to be iustified or saued f. 6. A Christian needeth no workes for to be iustified or saued Postilla in Dom. post Natale Nothing els is required to iustification then to heare and beleiue Christ Iesus our Sauiour And as Kemnitius in Schlusselburg to 7. pag. 530. saieth Luther clearly profâ—sseth that workes are pernitious with that addition which he calleth Leuiathan to wit if they be saied to be necessarie to iustification and saluation Ministers of Saxonie in Colloq Aldeburg p. 164. Whosoeuer Workes not necessarily present in the time of iustification saieth that our good workes are necessarily present in the moment of iustification he swarueth from the word of God from the confession and Apologie of Auspurg and from the doctrine of Luther Herbrandus in Compendio Theol. loco de Iustificat What excludeth that word Onely Not workes onely from the efficient cause if iustification and from worth and merit but also from all cause without which not and from all necessâ—rie of presence in the act of iustification For without workes a sinner beleiuing in Christ is iustified Otherwise iustifiâ—ation would be alwaies vncertaine and so we should doubt of it Againe To iustification there is need of no other thing but onely of faith Onely faith needfull to iustification Those that haue no good workes may be iustified Presence of good workes not necessarie Kemnitius in Schlusselburg to cit p. 711. It is false concontrarie to the Apologie it selfe that none can be iustified who hath not good workes p. 716. It is false if I say that faith doth not iustifie vnlesse it haue good workes actually present Morlinus in Schlusselburg to cit p. 171. It is simply a false proposition The presence of good workes is howsoeuer necessarie in the act of iustification Et 173. It stands for an inuincible trueth if the presence of good workes be accounted as necessarie in the act of iustification it is dung and losse Manie more like sayings of Lutherans may be seene in Schlusselburg to cit Rainolds in Apologia Thesium p. 263. Good workes are Not required to iustification not required to iustification Caluin in Math. 6. v. 12. The pardon which we aske to be giueÌ„ to vs dependeth not vpon that which we giue to others The like sayings of theirs we repeated in the former chapter art 17. and shall hereafter also c. 17. art 1. and 2. THE CONFERENCE Scripture plainely saieth that God will not pardon our sinnes vnlesse we pardon others that we shall abide in his loue if we keepe his precepts The same say Catholiks Protestants plainely say that the pardon which me aske of God dependeth not vpoÌ„ that which we giue to others that our workes or good workes are not required to iustification that we may obtaine remission of sinnes without anie worke that the Ghospell promiseth remission of sinnes euen to them who haue no workes at all that faith can iustifie without good workes that the presence of good workes is not necessarie in the moment of iustification that we haue no need of workes to be iustified that workes are pernitious if they tought necessarie to iustificatioÌ„ that faith iustifieth though it haue no good workes actually present that sole faith excludeth euen the necessitie of the presence of good workes when we are iustified ART XIII WHETHER GOOD WORKES be necessarie to saluation SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 5. v. 21. For I tell you that vnlesse your iustice abound Our iustice necessarie to saluation Likewise our conuersion And keeping of the commandments Patience necessarie And Holines more then that of the Scribes and Pharisees you shall not enter into the kingdome of heauen c. 18. v. 3. Amen I say to you vnlesse you be conuerted and become as litle children you shall not enter into the kingdome of heauen c. 19. v. 17. If thou wilt enter into life keepe the commandments Hebr. 10. v. 36. Patience is necessarie for you that doing the will of God you may receaue the promise c. 12. v. 14. Follow peace with all men and holines without which no man shall see God CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 4. de Iustif c. 7. We say that good workes are necessarie for a iust man to saluation PROTESTANTS EXPRESSELY DENIE The Confession of Bohemia and the Apologie of the Confession of Auspurg cited in the former article denie good workes to be necessarie to saluation Tindal in Fox his Acts p. 1143. We need not to labour for We need not labour for heauen all these things to be Christs heires and to haue heauen for these we haue already The English Translatour of Luthers coÌ„mentaries vpon the Epistle to the Galathians For if there haue beene since the Good workes not necessarie to saluation time of Luther and be yet some which openly defend that workes be necessarie to saluation where he before so mightly hath taught the contrarie what then would these haue done if Luther had not beene Who also forewarned vs of the same prophecying that after his times the doctrine of iustification would be
that the lawe coÌ„mandeth onely the wicked that that being iustified all lawes cease that the lawe compelleth no more that we are not buÌ„od with the lawe that Christ hath abrogated all lawes that that the lawe is not giuen to the iust in anie vse that no lawe bindeth anie more Which is so contrarie to Scripture as some Protestants confesse it See lib. 2. c. 30. THE SVMME OF THIS CHAPTER of Gods lawe By what hath beene reported in this Chapter clearely appeareth that Protestants teach quite contrarie to the holie Scripture concerning Gods lawe For the Scripture together with Catholiks teacheth that Gods lawe is possible that some kept it that some haue loued God in all their harte that Gods lawe is in the harte of some that we pray to fulfill it that the keeping of it is necessarie to saluation and that the morall lawe of the ten coÌ„mandments is not taken away from the faithfull all which Protestants denie By the same also appeareth that the Protestants also in this matter play the theeues For they take from Gods lawe that it is possible that it hath beene kept of anie that it is in the hartes of anie that it is necessarie to saluation and that it obligeth the faithfull CHAPTER XIX OF MANS LAVV AND SVPERIORITIE ART I. WHETHER THERE BE ANIE Superioritie among Christians SCRIPTVRE EXPRESSELY AFFIRMETH. PROVERB 8. vers s 15. By me Kings do reigne Math. 24. v. 45. Who thinkest thou is a faithfull Christ appointed some ouer his familie All power is of God wise seruant whome his Lord hath appointed ouer his familie Rom. 13. v. 1. Let euerie soule be subiect to higher powers for there is no power but of God Tite 3. v. 1. Admonish them to be subiect to Princes and Potestates Hebr. 13. v. 17. Obey your Prelats and be subiect to them Subiect to Prelats and Princes Act. 2. v. 28. The Holie Ghost hath placed you Bishops to rule the Church of God CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 3. de Laicis c. 3. The Prophets foretould that all the Kings of the earth should serue Christ and the Church which cannot be vnlesse there be Kings in the Church PROTESTANTS EXPRESSELY DENIE Luther l. de saeculari potestate apud Coccium tom 1. l. 7. No Superioritie among Christians A Christian subiect to none art 1. Among Christians there can be no superioritie De libertate Christiana to 2. f. 3. A Christian man is the most freest Lord of all subiect to none De votis ibib fol. 270. Christ hath giueÌ„ me so much libertie that I man subiect to none but to himselfe onely Christ is my immediate Lord I know no other anie more In 1. Petri c. 2. to 5. f. 462. Christ hath coÌ„mitted the badde to profane power for to gouerne theÌ„ as they ought to be gouerned the good that is those who beleiue he hath reserued to himselfe whome he gouerneth by his word onely CONFERENCE OF THE FORESAIED WORDS Scripture expressely saieth that Kings reigne by God that we must obey the higher powers that we must be subiest to Princes and Prelats and to rulers of the Church The same say Catholiks Protestants expressely say that there is no superioritie among Christians that a Christian is subiect to none vnder none but Christ that Christ is his immediate Lord and that he knoweth no other ART II. WHETHER MAN HAVE AVthoritie to make lawes SCRIPTVRE EXPRESSELY AFFIRMETH. Act. 15. v. 29. It hath seemed good to the Holie Ghost and to The Apostles made lawes vs to lay no further burde vpon you then these necessarie things That you abstaine from things immolated to idols and blood and that which is strangled Ibid. v. 41. Paul walked through Syria and Cilicia confirming the Churches commanding them to keepe the precepts of the Apostles and the Ancients 1. Cor. 7. vers 12. For to the rest I say not our Lord If anie Also S. Paul brother haue a wife an infidel and she consent to dwel with him let him not put her away CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Act. 15. v. 28. The Church can impose temporall lawes as precepts for some good end to wit to keepe peace in the Church which binde the faithfull in conscience and before God to obey them PROTESTANTS EXPRESSELY DENIE Confession of Basle art 10. None can forbidde that which None can forbidde that which Christ forbade not God alone caÌ„ make lawes Christ hath not forbidde Lutherl cont R. Angliae to 2. f. 346. The power of making lawes belonges to God alone De Captiu Babyl fol. 77. Nether men nor Angels can by anie right impose anie lawe vpon Christians but as they will themselues Caluin 4. Instit c. 10. § 7. We heare that God chalengeth God onely a lawgiuer this as proper to himselfe alone to gouerne vs by the command of his word and by lawes Ibid. § 8. If God be the onely lawgiuer men must not take this authoritie vpon them In Iacobi 4. v. 12. They draw to themselues all the maiestie of God who chalenge authoritie to make lawes THE CONFERENCE Scripture expressely saieth that the Apostles had authoritie to impose necessarie burdens and to command that which Christ had not commanded to command their precepâ—s to be kept and to make lawes for married persons The same say Catholiks Protestants expressely say that none can forbidde that which Christ hath not forbidde that the power of making lawes is proper to God alone that no lawe can be imposed vpon Christians but as they will themselues ART III. WHETHER MANS LAW CAN binde the conscience SCRIPTVRE EXPRESSELY AFFIRMETH. Rom. 13. v. 2. Who resisteth the power resisteth the ordinaÌ„ce Mans lawe can binde conscience of God and they that resist purchase to themselues damnation v. 5. Therefore be subiect of necessitie not onely for wrath but also for conscience sake CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Rom. 13. v. 1. The breach of humane lawes offendeth also God The verie consciences of the faithfull are bound with ciuill lawes PROTESTANTS EXPRESSELY DENIE Whitaker Contr. 4. quaest 7. c. 1. We say that the lawes of Princes lawes bind not conscience Princes binde not the conscience for this is proper to God lib. 8. cont Dur. sect 103 Who impose lawes vpon the conscience chalenge power of sauing and destroying and robbe God of his right The lawes of Magistrates haue no power ouer the conscience Perkins in Anatomia Conscientiae tom 1. col 1215. We Conscience subiect to no mans lawe acknowledge no subiection at all of the conscience to mens lawes In Galat. 5. tom 2. col 258. The Magistrates lawe maketh a thing necessarie externally Neuerthelesse the thing in it selfe is not made necessarie but remaineth indifferent and you may vse it or not if you auoide contempt or scandall Luther in 1. Petri c. 2. tom 5. f. 464. The Magistrate cannot binde the conscience De seruo arbit to 2. fol. 431.
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.
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
iust or righteous to Seing and hearing as the text doth Because those words 1. Corinth 14. vers 17. Thou indeed They omit words giuest thanks well do plainely approue praier in an vnknowne tongue Zuinglius Caluin and Beza in their CoÌ„mentaries slippe ouer these words Yea Caluin 3. Instit c. 20. § 33. citing this sentence omitteth the word well In like sorte Caluin and Beza Luc. 22. v. 32. slippe ouer those words of Christ I haue praied for thee by which S. Peters Primacie is confirmed Wherefore thus I make my third argumeÌ„t Who beside the foresaied opposition to the expresse words of Scripture are forced many times to vse violence to the very sacred text by adding or taking away words by changing by calling in doubt by ill translating by omitting by changing the order of the words they are to be iudged to contradict the true sense of the holie Scripture But Protestants do so Therefore c. CHAPTER IV. THAT PROTESTANTS OVERTHROW all force of the words of holie Scripture yea contemne and deride them OVR fourth argument shal be that Protestants when they nether dare denie nor change the words of Scripture yet ouerthrow all the force of them yea sometimes contemne and scoffe at them The first way by which they delude the expresse word of God is that in what kind of matter soeuer to wit whether it be of precept or doctrine whether it can be knowne onely by Gods word or no and in what places soeuer to wit whether in them the matter be handled purposely or no in what kind of matter soeuer I say and in what kind of place soeuer the holie Scripture speaketh expressely against theÌ„ they crie that we must not stick to the letter nor vrge it Zuinglius in Math. 19. to 4. The words Protest will not haue the word of God vrged against them of Christ what God hath ioyned let not man seperate are so drie that it may seeme that married persons can be seperated for no cause Here because the letter clearely maketh against him he addeth But we will not after the Iewish manner sticke so superstitiously to the letter And in Mark 1. We must not stick fast to the bare letter but the letter is to be expounded and directed according to the rule of the Protestants Spirit Et Institut de caena tom 2. fol. 288. Is it fit in Scripture to vrge earnestly onely the letter or rather hauing consulted other places we ought to consider what the authoritie of it may admit Because in the matter of the Eucharist the words of Scripture are clare agaâ—â—st them Caluin 4. Instit cap. 17. § 20. saieth Christs words are not vnder the common rule nor are to be examined gramatically § 23. These good Maisters that they may appeare men of letters do forbidde to Caluin scoffeth at those who vrge the word of God goe any whit from the letter What monstruous absurdities caÌ„not phrentik men gather if they may obiect euerie tittle for confirmation of their opinions And he termeth it foolish stubbernesse to contend earnestly about Christs words And calleth vs Catchers of syllables froward and stubbern exactours of the letter foolish and ridiculous maisters of letters because in the matter of the Eucharist we stick close to the expresse words of Scripture and vrge them against him as if with scoffes and taunts he would beat vs from the expresse word and letter of almightie God Moreouer in Math. 3. v. 16. he saieth Some do foolishly and preposterously vrge the letter that they may include the thing in the signe And in Math 26. v. 28. The Papists and such like are foolishly superstitious whiles they lay fast hould vpon Christs words And Admonit vlt. ad Westphal pag. 8â—7 We must not earnestly insist vpon the words Beza cont Westphal p. 214. By what right is it not lawfull for vs to appeall as I may say so from the word to the sense P. Martyr l. de Euchar. p. 124. Yee must not alwaies obiect the clearnesse of the sense pag. 126. Yee must not take first sense which offereth it selfe p. 126. Yee should not so much vrge the plainenes of the sense and pag. 149. They obiect againe vs the simple sense and hould that firmely Zanchius l. 1. Epist p. 34. They haue cried to importunely and till they were hoarse The word the words Kerberman l 1. System Theol. pag. 169. They importunely vrge the letter or words of Scripture Willet in Synopsi Contr. 19. pag. 885. We must not take the letter but follow the sense where we find mention made of the vniuersalitie of Christs death pag. 886. It cannot literally be vnderstood that God would absolutely haue all meÌ„ to be saued Thus speake these men when the letter or plaine sense of Scripture maketh expressely against them In the meane tyme whensoeuer the letter of Scripture seemeth to fauour theÌ„ they most veliemently pressâ—â— As for example because S. Paul sometimes calleth the Eucharist bread they will needs haue it to be materiall bread Caluin in Math. 26. vers 28. The Papists denie that bread is shewed but Paul refuteth their Difference betwene the words which Protest and which Cath. vrge dotage affirming that the bread which we break is the communication of the bodie of Christ The like he hath 4. Instit c. 17. § 15. and others after him And neuerthelesse the Scripture neuer saieth directly of the Eucharist This is bread as four times it saieth most directly of it This is Christs bodie Nether doth it in anie place restraine the word Bread when thereby it signifieth the Eucharist to the proper signification of materiall bread as it doth manie waies restraine the word Bodie to signifie the true bodie of Christ by adding that it is the bodie giuen deliuered or broken for vs. Moreouer the Scripture it selfe Ioan. 6. clearely expoundeth that when by the word Bread it signifieth the Eucharist it meaneth the very flesh of Christ So that in the selfe same matter that word which is saied of the Eucharist in an identicall speach saying This is this and which ofteÌ„times and most clearely is tied to it proper signification nor is euer expounded in Scripture to be otherwise taken must not be vrged against Protestants because it maketh against them and an other word which nether is euer so saied of the Eucharist nor is any way restrained to it proper signification yea which the Scripture it selfe expoundeth figuratiuely must be vrged because it seemeth to fauour Protestants and consequeÌ„tly the letter or word of Scripture is to be vrged or not vrged according as it fauoureth or disfauoureth ProtestaÌ„ts Which is indeed to shape the Scripture to their opinions not to frame their opinions to the Scripture But if they cannot obtaine that the letter of the holie They call it begging of the question to vrge the letter Scripture be not vrged against them they take an other course to delude the authoritie or force thereof For they
ver 13. Not the hearers of the law are iust with God but the doers of the law shal be iustified Caluin ibidem answereth This sentence hath onely this meaning If iustice be sought by the law we must fulfill the law because the iustice of the law consisteth in the perfection of workes Peter Martyr ibid. That which he saieth hath this meaning If anie were to be iustified before God by the iustice of the law he must fulfill the law Pareus libr. 4. de Iustificat cap. 14. The Apostlesaieth indeed Doers of the law shal be iustified but he meaneth conditionally if there be anie And Illyricus in Claue part 2. tract 4. writeth thus Roman 2. When Gentils doe those things which are of the law that is if they did them Againe Doe this and thou shalt liue is put for If thou doest them thou shalt liue If we proue that there are some which loue their neighbour and fulfill the law because it is saied Rom. 13. v. 8. Who loueth his neighbour hath fulfilled the law Caluin ib. answereth Paul saieth not what men doe or not doe but speaketh vpon condition which you shall not find any where fulfilled And if you proue that the law may be fulfilled because the Apostle saieth Galat. 6. v. 2. Beare yee one an others burdens and so yee shall fulfill the law of Christ Caluin ibid. answereth Because none performeth altogether that which Paul requireth therefore we are all farre from perfection If we proue that single life is simply good because S. Paul saieth absolutely 1. Cor. 7. v. 1. It is good for a man not to touch a woman P. Martyr in locis Classe 3. cap. 7. § 17. answereth They should see that what Paul hath of the praises of single life are neuer spoaken absolutely If we proue that virginitie may be absolutely counselled Of good workes to men because S. Paul 1. Corinth 7. v. 7. saieth absolutely I would all men to be as my selfe And ver 25. A concerning virgins a commandement of our Lord I haue not but counsaile I giue And ver 28. Art thou loose from a wife seeke not a wife Caluin in ver 25. cit answereth Because it is a slipperie matter and full of difficulties he speaketh alwaies vnder condition And in v. 27. This second member must be taken vnder condition If we proue that some may fall from grace because S. Of Iustification Paul saieth Gal. 5. v. 4. You are fallen from grace Pareus in Galat. 1. lect 7. answereth The Apostle speaketh that conditionally And in cap. 5. vers 4. lect 61. For the Apostle affirmeth not that the Galathians were fallen but threatneth that if that if they will be iustified by the law that it will come to posse that they fall wherefore thus I make my tenth argument Who beside the foresaied opposition on to so manie and such words of holie Scripture are forced to change manie and weightie absolute sayings of Scripture into conditionals they contradict the true meaning of the holie Scripture But Protestants doe so Therefore c. CHAPTER XI THAT PROTESTANTS CHANGE Conditionall Propositions of the Scripture into Absolute and delude them diuers other waies THE eleuenth argument for to proue that Protestants contradict the true sense of holie Scripture shal be because they are sometimes forced to change conditionall propositions thereof into absolute and to delude them diuers other waies For if we proue that our freindshippe with God dependeth of our keeping the commandements because Christ saied conditionally Ioan. 15. v. 14. Yee are my freinds if yee doe the things that I command yee Caluin ibid. answereth He meaneth not that we obtaine so great honor by anie merit of ours but onely admonisheth vs vpon what condition he receaueth vs into fauour and vouch safeth to reckon vs amongst his freinds But this wil be more euident by that we shall shew in the next chapter how they of causall propositions make no causall Diuers others waies they delude and frustrate the conditionall propositiōs of holie Scripture For if they can by anie colour they expound them of onely faith or of the holie ghost So they delude those places Ioan. 6. vers 53. Vnlesse yee eate the flesh of the Sonne of man and drinke his blood yee shall not haue life in yee and Ioan. 3. ver 5. Vnlesse a man be borne agayne of water and the Spirit he cannot enter into the kingdome of God Which teach that Sacraments are necessarie to saluation Or if they must needs expound them of good workes they will not expoūd thē of doing all necessarie good workes and auoiding all necessarie euill but of some onely or in parte or of endeauor to doe or auoid them so they delude those sayings of the Scripture Rom. 8. v. 13. If you liue according to the flesh you shall die but if by the spirit you mortifie the deeds of the flesh you shall liue Caluin ib. He promiseth vs life if we endeauour to mortifie the flesh For he doth not exactly require the death of the flesh but onely biddeth vs endeauour to tame the lustes thereof And the like he doth in manie other places as may be seene hereafter c. 16. And in like manner they delude all other sentences of Scripture which teach that if we wil be saued or iustified we must doe good workes and eschew euill And according to this they say that we must doe some good or haue some good workes that we must haue a begun or imperfect newnesse of life and keepe the lawe in some sorte or fashion Luther in Isaiae 8. to 4. f. 83. The holie Ghost is giuen that we may satisfie the law in some parte In some parte And in Psal 51. to 3. fol. 455. We will fulfill and keepe the law but with a large that is with a true Euangelicall dispensation Confessio Saxon. c. 9. It is needfull that there be some obediēce Protest dispensation Some obedience Some beginning In some sorte In some kind To begin in those that are iustified Schlusselb to 4. Catal. p. 176. The iustified are free from the accusation and damnation of the law not from beginning of obedience Bucer in Rom. 8. Christ giueth that spirit whereby we auoid sinne in some sorte Pareus l. 3 de Iustif p. 645. Saints doe not doubt of some kind of inherent iustice and l. 4. c. 7. It is enough if we endeauour to begin the new obedience of the law according to all the commandements So that wheresoeuer the Scripture saieth conditionally If thou wilt be iustified or saued doe this or doe not that they vnderstand it with a large dispensation that is doe somewhat or doe not somewhat of it or begin or endeauour to doe or not doe it But if this shift will not serue because the Scripture speaketh conditionally of keeping the whole law as Math. 9. v. 17. If thou wilt enter into life keepe the commandements and the like thē they say it is 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
Christi c. 23. They who haue giuen their first promise to God of a single life haue indeed iudgement and reprehension Caluin vpon this place saieth that these widdows gaue away their libertie to marrie and did free themselues from the bound of marriage for all their life and did depriue themselues of the libertie to marrie How then did not they sinne by marrying Touching Iustification they teach that it is neuer last Of Iustification l. 1. c. 17. art 15. Which is contrarie to Scripture to Scripture as Confess Saxon. cap. 11. confesseth in these words By the saying of Luke He goeth and bringeth other spirits and the like sayings it is manifest that some regenerate do contristate and cast of the holie Ghost and are afterward cast away of God and become guiltie of his wrath and eternall punishment Touching eternall life they denie that it is a reward l. 1. Of eternall life c. 18. art 1. And yet thus speaketh Apologia Confess Aug. in Melancthon tom 3. The Scripture calleth eternall life areward Agayne The name of reward in this manner agreeth to eternall life because eternall life rewardeth good works Touching Hell they denie that it is a place l. 1. c 18. act Of Hell 7. Which to be contrarie to Scripture thus confesseth Bucanus loc 4. Hell is a certaine place hid and horrible appointed of God for damned men and Angels to their eternall paine Nu. 16. 30. Math. 8. 12. Et Piscat or l. 1. loc 22. The Scripture euerie where testifieth that the damned shall suffer these torments in hell to wit a place vnder earth appointed for their punishment And Regius in loc tit l de Peccato The Scripture expressely deputeth twoe places for soules heauen for the good and hell for the badde Touching the law of God they denie that we may pray Of Gods law for the fulfilling of it lib. 1. c. 19. art 5. And yet thus writeth Perkins in Explic. orat Dom. Be done that is let obedience be giuen to it let it be fulfilled of all men Concerning mans will they denie that it is free in euill Of mans will l. 1. c. 21. art 2. And yet thus writeth Regius in locis tit de Peccato To say with Maniche that man cannot auoide sinne this error is heresie Rogers on the 10. Article The Maniches affirmed how man is not voluntarily brought but necessarilie driuen vnto sinne These and manie moe Protestanticall doctrines Protestants themselues confesse to be contrarie to the true sense of holie Scripture Why then may not we conclude that ProtestaÌ„ts do contradict the holie Scripture seing besides all the foresaied arguments they themselues plainely confesse it of manie points of their doctrine Which was the end and scope of this worke PERORATION Or Conclusion to the Reader THov hast seene good Reader in this worke Catholiks aduantages for Scripture ouer Protestants what great aduantage Catholiks haue ouer Protestants euen for the written word of God or holie Scripture Thou hast seene that the Catholik doctrine in more then twoe hundred and sixtie points of coÌ„trouersie relieth vpon the expresse word of God whereas the Protestants Doctrine relieth vpon humane principles humane conferences humane consequences that is vpon the word of man Thou hast seene that the holie Scripture in all these foresaied articles giueth sentence for the Catholik doctrine and condemneth the Protestant in expresse words and those purposely spoaken and in their plaine vsuall sense in which such words vse to be spoakeÌ„ and taken of men then the which no sentence can be giueÌ„ clearer or manifester Thou hast seene how manie how voluntarie how intollerable corruptioÌ„s both of the words and sense of Scripture Protestants are forced to make lest they should seeme to be condemned by the sentence of holie Scripture They haue now that Iudge to whome alone they appeale let them heare him let them submit themselues to his sentence He speaketh plainely directly and purposely and as I saied in the plaine and vsuall sense in which men vse such words that I may not say also in the sense in which he is vnderstood of the holie Fathers and the Catholik Church Now all and the onelie pretext of Protestants touching the Scripture is taken away For who vnlesse he will shut his eyes doth not see but that they are most plainelie condemned of the Scripture who are condemned of it in so manie and so weightie articles in such plaine words and so cleare sense and that it is but a vaine strugling to seek to obscure the clearnesse of such a sentence by humane glosses and expositions such as were neuer wanting nor euer wil be wanting to anie Heretik The Protestants haue often cried that the Scripture is the onelie rule and foundation of faith that faith relieth onelie vpon Scripture which I would to God they would follow in the foresaied 260. articles and let goe their owne glosses and consequences which are not sound in Scripture and follow them who produce the expresse word of God against the word of man Which counsail though it of it selfe be most reasonable yet because they will more willinglie follow it when they shall heare it approued by their owne Maisters I will here set downe the words of some of them Luther in Postilla in Festo Assumpt Alwaies Protest aduise vs to follow them that follow Scripture sticke to thâ—se things which are clearely deliuered by the Scriptures and relie not vpon that which hath not manifest authoritie in Scripture The Protestante Princes in Praefar libr. Concordiae In true simplicitie of faith they shall firmely insist in the plaine words of Christ which is the surest manner and fittest to teach the ignorant Melancthon in Actis Wormat. tom 4. When the letter is plaine it is manifest we must not goe from it Et ib. in Resp ad Staphilum Nether is it to to be doubted but that the letter when there is no obscuritie or anbiguitie is to be preferred before all the decrees of all men Againe Where the word is manifest and without obscuritie or ambiguitie it is impietie to teach or thinke the contrarie And in Hospin part 2. Histor fol. 115. What wil be in time of tentation Harken to this Protestants when the conscience shall aske what cause it had to goe from the recaued doctrine of the Church Then these words This is my bodie wil be lightnings What will the terrified mynd oppose against these with what Scripture with what word of God will she strenghthen and perswade her selfe that it was need to interpret them by a metaphor They seeme not to be well acquainted with these disputes who so much delighte in wit as them more admire subtilly deuised reasons then the words of Scripture Iames Andrews in Colloq Montisbel pag. 456. Let them examine and iudge the doctrine of both partes not by humane glosses but by the word of God Zuinglius libr. de Author sedit tom 2. As often
as thou seest Christian Doctors to cōtend and disagree stick to him who bringeth a cleare euident and expresse oracle of God Caluin l. de ver ref p. 326. We denie that it is lawfull for vs to goe from the certaine words of Christ And 4. Instit c. 17. § 35. Our soules relie vpon the onely certaine word of God when they are called to account Sadeel libr. de Human. Christ I cannot sufficiently admire them who by those things which are not extant in Scripture will take awaye the things which are approued by most certaine and euident testimonies of Scripture And de ver peccat remissio No opinion is Theologicall which is against the expresse places of Scripture Fulk in Hebr. 6. not 3. Nether is the exposition of anie man to be receaued that goeth directly against the words of the text and the manifould testimonies of the Scripture Vorstius in Amica Collat. sec 101. Who simply so affirme and teach al these things they are secure before God because they can safely retire themselues vnder the sheild of the holie Scripture But who denie them or by meruailous glosses obscure or corrupt them thy finde no where sure footing There is nothing more secure thē simply to stick to the cleare word of God expounded by it selfe and contrariewise nothing more dangerous then to adde or detract neuer so litle of our owne especially in matters of so great moment Thus the cheife Protestant maisters which if ether themselues would haue followed or their disciples yet would follow soone would there be an end of these controuersies With what assurance ô God may Catholiks appeare Confidence of Cath. for their faith before thy tribunall for to answere for the faith which they maintaine against Protestants seing they finde it is auouched in so manie and so great articles by thy expresse words spoaken not by the way but of set purpose to tell vs what thou wouldest haue vs beleiue of these matters and in their cleare and plaine sense which they manifestly beare and in which such words vse to be taken of men so that vnlesse thou doe deceaue then or be deceaued they cānot in these points be deceaued But with what distrust Desperation of Protest or rather desperation will Protestants appeare seing they haue left that which so expresse words of God do auouch follow that which they most clearelie condēne onelie humane consequences humane glosses humane subtilities doe vphould Then these words of God wil be as Melancthon saied lightnings or as S. Austin speaketh thundrings Lib. 1. contr Parm. c. 2. and heauenly lightnings and Protestants cōsequences figures and glosses will vanish to nothing Then it will clearelie appeare that Protestants without all word of God without all diuine authoritie but onelie vpon their owne fancies haue preferred their consequences their conferences their idle reasons before Gods expresse word and that they might not seeme to haue done so haue changed the true and natiue sense of Gods words into a strange figuratiue and violent sense And shall we Neuer anie so contrarie to Scripture as Protestants thinke that these men are Ghospelers restorers of the Ghospel or sent of God and their doctrine the pure Ghospell Whereas neuer was there doctrine more opposit to the Ghospell nor euer anie who in so manie and weightie matters so directlie opposed themselues to the plaine words and open sense of the Ghospell O bouldnesse of men that durst do thus against the expresse word of God himselfe O impudencie of them who would auouch such doctrine for the Ghospell And ô blindnesses or madnesse of them who suffer themselues to be deceaued of such men in a matter so euident O bewiched and blinded mē awaken at lenght open your eyes consider your estate search the Scriptures here set before your eyes and compare them with the doctrine of your Maisters and consider whether they who in so manie and so great matters speak so contrarie can speake with the same spirit thinke the same thing Demand of your Maisters 1. by what authoritie Demands to be made to Ministers of God by what word of God they dare speake contrarie to the words and phrase of Scripture of so manie and so great matters 2. by what authoritie or word of God they dare thinke of so manie and so great matters otherwise then the expresse word of God spoaken purposelie and in it plaine and open sense taught them to thinke 3. By what authoritie or word of God they haue changed the proper vsuall and manifest sense of his words into figuratiue vnusuall and violent senses If they can alledge no expresse authoritie or word of Ministers draw men from Gods expresse word to their consequences God for their so doing as in trueth in most of these Articles they can giue no colour of Gods expresse word but oneliepretend their consequences their conferences their reasons suffer not your selues by this most deceitfull and fond humane pretext to be drawne from Gods expresse and their manifest sense Let vs saieth S. Austin heare our Lib. de peccat mer. c. 20. our Lord not the ghesses and suspicions of men But that God speaking to men speaking according to the manner of men speaking of diuine and supernaturall things which cannot be knowne of vs but by his words and speaking of them purposely for to declare his mynd concerning Note them should so often and in so manie and so wheigtie points thinke otherwise then he speaketh or otherwise thinke then his words do shew or otherwise then men to whome he speaketh vse to vnderstand them and yet not once should expressely say the cōtrarie is not Gods word but the ghesses and suspicions yea the impostures and lies of men In this point therefore consisteth almost all the The Summe whether Catholiks or Protest be to be followed summe of deliberation whether Catholiks or Protestants be to be followed to wit whether in supernaturall matters which cannot be knowne but by Gods expresse words we ought to follow rather the expresse words of God purposely spoaken of him for to tell vs those matters Is whether Gods word or mans reason rather then the consequences conferences reasons of some new slart vp men not well agreing among themselues Then the which consultation none can be easier For if euen in matters which are subiect to sense reason we ought to preferre Gods word before reason of what men soeuer how much more in things which farre surpasse the reach of mens sense or reason ought we to preferre it before the reasons of a few new and iangling fellows Let that faith liue florish and triumphe which Let that faith preuaile which Scripture most fauoureth in diuine matters that cannot be knowne but by Gods words is authorized by Gods expresse word spoaken of purpose to declare Gods mynd and in the plaine and opē sense wherein men vse to take such words and against which sense no
of faith in Christ of iustifying faith of faith of remission of sinnes The like hath Ambing apud Hospin in Concord discordi fol. 140. Beza de Praedest cont Caste l. vol. 1. p. 393. There is no mētion in the law of this benefit of free redemption by Christ For the declaratiō of this will belongeth to an other parte of Gods word which is called the Ghospell Apol. Cōf. Augustan c. de Iustific The Ghospell preacheth iustice of faith in Christ which the law doth not teach THE CONFERENCE Scripture expressely saieth that Moises wrote in the law of Christ that Moises wrote things concerning Christ That Moise commanded the people to heare Christ in all things The same say Catholiks Protestants expressely say that the law neuer knew faith in Christ that Moises cōmandeth not faith in Christ that the law knoweth nothing of faith in Christ that in the law there is no mention of free redemption in Christ that the law teacheth nothing of faith in Christ ART IX WHETHER ANY VNWRITTEN word or Traditions be to be kept SCRIPTVRE EXPRESSELY AFFIRMETH. 2. Thessal 2. v. 15. Therefore brethren stand and hould the traditions Traditions not written to be helde which you haue learned whether it be by word or by our epistle CATHOLIKS EXPRESSELY AFFIRME Coūcell of Trent Sess 4. The holie Coūcell doth with equall pious affection reuerently receaue and honour traditions belonging to faith or manners as ether deliuered by Christs mouth or the holie Ghost and by continuall succession conserued in the Catholik Church PROTESTANTS EXPRESSELY DENIE Whitaker Cont. 1. q. 3. cap. 10. We care not for vnwritten Not to be helde traditions And Contro 2. q. 5. c. 18. We acknowledge no other word then that which is written And what doctrine soeuer is not written we hould for bastard doctrine Perkins in Cathol ref Contr. 20. c. 2. We acknowledge the onely written word of God Luther Postil in ferias S. Stephani Nothing is to be affirmed Nothing but that which is expressed in Scripture which is not expressed in Scripture Iacobus Andreae l. cont Hosium p. 169. That faith is no faith but an vncertain opinion which is not grounded vpon an expresse testimonie of Scripture Wigand apud Scusselb to 7. Catal. Haeret. p. 681. Onely those doctrines whose very words or equiualent for sense are extant in the Scripture are to be tought and deliuered in the Church Caluin in Gratulat ad Praecentorem pag. 377. Nothing is to be beleiued which is not expressed in Scripture And cont versipellem pagin 353. There is no mention of vnwritten traditions Beza in Rom. 1. v. 17. Christians acknowledge no other object of this faith then the written word of God Etad Reprehens Castell p. 503. Whosoeuer beleiueth in doctrine of religion that which is not written I say he embraceth opinion for faith and an idol for God Vallada in Apol. cont Episc Luzon c. 13. In all the holie No speech of an vnwritten word Scripture there is no speech of an vnwritten word Daneus Controu 7. pag. 1350. The foundation of Christian faith is one onely to wit the word of God and that onely written Hospinian part 2. Histor Sacram. fol. 23. The Magistrates of Zurich commāded that hereafter nothing should be proposed or preached in their Church but the pure fined word of God contained in the bookes of the Prophets and Apostles THE CONFERENCE Scripture expressely teacheth that traditions as well they which are learned by word as they which are learned by writing are to be obserued Catholiks teach the same Protestants expressely teach that onely written doctrin is to be tought nothing to be beleiued but what is written onely the pure fined written word to be tought no obiect of faith but what is written nothing to be beleiued but what is expressed in Scripture and that in verie words or in equiualent sense that there is no mention of vnwritten traditions no speech of vnwritten word that they care not for vnwritten traditions A SVMME OF THIS CHAPTER OF THE WORD of God or Scripture What we haue rehearsed in this chapter doth clearly shew that Protestants do farre otherwise iudge of Scripture then the Scripture it selfe and Catholiks doe For the holie Scripture together with Catholiks teacheth that in it are some things hard to be vnderstood that it cannot be vnderstood without the light of the holie Ghost that the Ghospell is or containeth a law that it doth preach pennance and good workes reproueth sinne promiseth saluation vnder condition of good workes and is not contrarie vnto the law of God that the law of Moises commandeth faith in Christ and that vnwritten traditions are to be obserued And Protestants defend all the contrarie They shew also that Protestants steale from the Scripture Protestants steale from Scripture her excellencie wherewith she surpasseth the capacitie of mans wit and from the Ghospell that it containeth any law preacheth pennance or good workes reproueth sinne promiseth saluation vpon condition of well doing and agreement with Gods law whereby we see what a libertin Ghospell they bring in to wit such as containeth Libertin Ghospell of Protestants no law preacheth no pennance or good workes reproueth no sinne promiseth saluation without all condition of well doing and is quite contrarie to the law of God And that they steall from the law of Moises that it commandeth faith in Christ and finally they take away all the vnwritten word of God CHAPTER V. OF SAINT PETER AND THE APOSTLES ART I. WHETHER S. PETER WERE first of the Apostles SCRIPTVRE EXPRESSELY AFFIRMETH. MATHEW 10. v. 2. And the names of the twelue S. Peter first of the Apostles Apostles be these The first Simon who is called Peter CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 1. de Pontif. c. 18. Peter was put first by reason his dignitie PROTESTANTS EXPRESSELY DENIE Whitaker Contr. 3. q. 5. c. 3. Wheresoeuer mention is made Not first of Peter if we looke well into the place we shall find that nothing is giuen to him which agreeth not to the other Apostles And Controu 4. quaest 2. c. Paul maketh himselfe equall to Peter in all points Tindal in Fox his Acts p. 1139. S. Paul is greater then Peter by the testimonie of Christ Articuli Smalcaldici pag. 345. We giue no prerogatiue to Peter Luther in Gal. 2. to 5. This place clearely sheweth that all the Apostles had equall vocation and commission There was altogether equalitie amongst them no Apostle was greater then an other Illyricus in Praefat. lib. de Sectis It appeareth that Christ gaue no primacie at all in his Church to any man Caluinus in Matth. 20. v. 25. Christ shewed that in his kingdome No primacie or firstnesse there was no primacie for which they contended Beza in Matth. 10. v. 2. What if this word First were added of some who would establish Peters primacie Festus Homius disput 12. All the Apostles were equall in dignitie authoritie
title and power Againe Peter had no primacie amongst the Apostles CONFERENCE OF THE FORESAIED WORDS Scripture expressely saieth that S. Peter was the first of the Apostles Catholiks say the same Protestants expressely say that S. Peter had no primacie at all and suspect that the word First is added to the Scripture they say also that Saint Peter had nothing which was not common to the other Apostles that all the Apostles were equall in dignitie authotitie title and power that there was altogether equalitie amongst thē and none greater then an other that S. Paul was equall to S. Peter in all points nay greater then he by the testimonie of Christ ART II. WHETHER THE CHVRCH was built vpon S. Peter himselfe PROTESTANTS EXPRESSELY AFFIRME Math. 16. v. 18. And I say to thee That thou art Peter and vpon The Church built vpon S. Peter this rock will I build my Church And I will giue thee the keyes of the kingdome of heauen CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Promptuar Cath. in Festo Petri Pauli S. Chrisostome doth diligently teach that twoe things were here giuen to Peter The one the guift of the Father to wit the reuelalation of the word incarnate The other the proper guift of the Sonne to be the rock of the Church PROTESTANTS EXPRESSELY DENIE Whitaker Controu 4. q. 2 c. 2. Peter is not the rock because Not vpon S. Peter Christ doth not build his Church vpon Peter Luther in Matth. 16. to 5. vpon this that is vpon me not vpō thee Item He cannot be vnderstood to build vpon Peter Zuinglius l. de vera falsa relig cap. de Clauibus I will build my Church vpon this rock not vpon thee for thou art not the rock Againe Onely Christ not Peter is the rock vpon the which the Church standeth Bucer in Matth. 16. Faith in Christ is that rock vpon which the Church is saied to be built not that man Peter Caluin in Math. 16. v. 19. He faigneth that Peter is called the foūdation of the Church But who seeth not that he giueth that to the person of a man vhich was spoaken of Peters faith Beza in Matth. 16. v. 18. But Mathew or whosoeuer was his interpretour seemeth by this difference of words to distinguish Peter from that rock on which the building relieth Zanchius l. de Eccles c. 9. The opposition of the Fathers is not admitted in this place vpon this rock that is vpon Peter Vorstius in Antibell p. 64. Our men vse to answere that by the name of Rock not the person but the faith or confession of Peter or Christ himselfe is to be vnderstood More of their like sayings may be seene in my Latin booke c. 5. art 2. THE CONFERENCE Scripture expressely teacheth that Christ speaking to Peter himselfe hath in the words which immediatly goe before that clause vpon this rock c as also in the which immediatly follow it and designing S. Peters person both by his Father and by his proper name Peter which he had giuen to him Which both in the Syriack tongue in which Christ spoake and in the Hebrew tongue in which Saint Mathew wrote his Ghospell is wholy one and the selfe same word that Rock is and also in the Greek language is equiualent or synonimall with it as Protestants confesse and finally designing him by that pronoune This saied vpon this Rock which is as much as is he had saied vpon this Peter I will build my Church The same say Catholiks Protestants expressely say that S. Peter is not the Rock of the Church not the foundation not he vpon whome the Church is built Which is so manifest a contradiction of Scripture as manie Protestants confesse it See libr. 2. cap. 30. ART III. WHETHER THE KEYES OF the kingdome of heauen were giuen to S. Peter himselfe SCRIPTVRE EXPRESSELY AFFIRMETH. Mathew 16. vers 18. 19. And I say to thee That thou The keyes giuen to S. Peter art Peter And I will giue to thee the keyes of the kingdome of heauen CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Prompt Cathol in Festo Petri Pauli The power of the keyes was promised by Christ to Peter alone and therefore it was truely giuen PROTESTANTS EXPRESSELY DENIE Whitaker Controu 9. quaest 5. c. 3. Surely the keyes of the Not to any one men Church were not giuen to any one singular man but to the Church it selfe Bucher in Matth. 16. This power of the keyes is in the whole Church but the authoritie of administring it is in the Preists and Bishops as in ould time in Rome the power was in the people the authoritie in the Senate Articuli Smalcaldici We must needs confesse that the keyes belong not to the person of any one man hut to the Church Daneus Contr. 3. c. 10. p. 244. Christ called faith the rock Not to Saint Peter to which rock not to Peter he gaue these keyes and the strength against the power and gates of Hell THE CONFERENCE Scripture expressely teacheth that Christ promised and consequently gaue the keyes of Heauen vnto S. Peter The same say Catholiks Protestants expressely teach that the power of the keyes is not in the priests and Bishops that they were not giuen to Peter nor to any one singular man Which contradiction of the Scripture is so plaine as some Protestants acknowledge it See l. 2. c. 30 ART IV. WHETHER S. PETERS faith failed SCRIPTVRE EXPRESSELY AFFIRMETH. Luc. 22. v. 31. And our Lord saied Simon Simon behould Saint Peters faith failed not Sathan hath required to haue you for to sift as wheat But I haue praied for thee that thy faith faile not CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Lucae 22. v. 32. Christ doth in those words manifestly teach that S. Peters faith should not faile PROTESTANTS EXPRESSELY DENIE Whitaker Cont. 4. q. 2. c. 2. Whē Bellarmin had saied Peter lost charitie but not faith when he denied Christ answereth It seemeth that a greater wound was giuen to his faith then to his Saints Peters faith failed charitie Againe That was surely a short apostasie Hutterus in Analysi Cōfess Augustan art 12. It is a blasphemous speech of Beza when he writeth That Peter denying Christ did not loose his faith Reineccius to 1. Armat c. 22. Peter retained not faith And to 3. c. 4. For a time Peters faith surely failed whiles he denyed Christ Daneus Contr. 3. c. 10. Bellarmin dreameth when he saieth that Peters faith could not faile For by the deniall which afterward he made it appeareth to be false which he impudently affirmeth of the indefectibilitie of Peters faith The same he hath ibid. lib. 4. cap. 3. Lambertus and Schusselb l. 1. Theol. Caluin art 14. saieth that Peter when he fell had not that true faith wherewith we trust in God alone and the infidelitie preuailed against Peter Iunius Contro 3. l. 1. c. 10. Certainly Peter erred from faith THE CONFERENCE Scripture expressely