workes workes whereas there is no such God no such Godhead which is delighted with these things And to 7. Serm. in Hebr. 11. God careth not greatly what kind or what notable workes we doe Tindall in Fox his Acts printed 1610. p. 1138. There is no To make water pleaseth God as much as preaching work better then an other to please God To make water to wash dishes to be a sowter or an Apostle all is one To wash dishes and to preach all is one as touching the deed to please God Other Protestants as testifieth Schusselburg to 7. Catal. Haeret. p. 551. Melancthon in Respons ad artic Bauar to 3. and Manlius in locis tit de Eccles saye God careth not for good workes And the same also do they thinke who as we shall relate hereafter saye that before God good workes are mere iniquities filth stench and dung For surely God careth not for such things THE CONFERENCE Scripture expressely saieth that good workes are a sweet sauour before God are liked of God please God are pleasing before God The like saye Catholiks Protestants expressely teach that God careth not for workes careth not at all for them doth not regard or respect them is not delighted with them careth not what notable workes we doe maketh no accounte of them yea greatly loatheth them that to wash dishes to make water to playe the cobler pleaseth God as well as to be an Apostle ART XIV WHETHER GOD BE WORSHIPED or serued with good workes SCRIPTVRE EXPRESSELY AFFIRMETH. Isaie 19. v. 21. The Egyptians shall know our Lord in that day and shall worshippe him in hostes and in giftes God worshiped by workes Luke v. 2. c. 37. Who departed not from the temple by fastings and praiers seruing night and day CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Ioan. 4. v. 23. Therefore God is so serued inspirit and trueth that as this worshippe doth not exclude the outward acts of pietie and workes of charitie towards our neighbour wherewith we worshippe and serue God in iustice so c. PROTESTANTS EXPRESSELY DENIE Luther delibertate Christiana to 2. fol. 5. For we do not Not glorified by workes glorifie God by working but by beleeuing Ibid. cont Regem Angliae fol. 334. God is serued by faith onely De bonis operibus Not serued by them to 5. fol. 580. Onely faith is the true worshippe of God In c. 1. Ionae to 4. fol. 412. The true God is not serued with workes There is one onely worshippe pleasing to God to will true faith Tindal in Fox before cited God is honoured on all sides in Not worshiped by workes that we count him righteous in all his laws and ordinances and also true in all his promises Other worshippe of God is none except we make an idoll of him Confession of Basil art 13. Faith is the onely true worshippe of God The like saye other Protestants who as we shall see hereafter teach that good works are sinne before God For God is not serued or worshipped with sinne but disserued and dishonored by it THE CONFERENCE Scripture expressely saieth that God is worshipped and serued with good works The same say Catholiks Protestants expressely say that God is not glorified by working that God is not serued by works that faith is the onely true worshippe of God that God is serued by onely faith that onely faith is the worshippe of the true God that there is no other worshippe of God but to beleiue him right in all his laws and true in all his promises ART XV. WHETHER GOD DO ACcount those good workes which are not commanded SCRIPTVRE EXPRESSELY AFFIRMETH. Mark 14. v. 3. and 6. There came a woman hauing an alabaster box of ointment of pretious spike-nard and breaking the A worke not commanded good in Gods sight alabaster box she powred it out vpon his head But Iesus saied let her alone why do you molest her She hath wrought a good worke vpon me 1. Corint 7. 25. And as concerning virgins a commandment of our Lord I haue not but counsell I giue CATHOLIKS EXPRESSELY AFFIRME Card. Bellarmin l. 2. de Monachis c. 16. God is worshipped with euerie act of vertue though not commanded yet done for God PROTESTANTS EXPRESSELY DENIE Confessio Heluet. c. 16. God liketh not workes and worshippes chosen by vs. And Confessio Saxon. c. 17. We teach that works as they say not due are no worshippe of God Luther Postilla in festo S. Ioan. fol. 92. Nothing pleaseth Workes not commanded not pleasing to God God vhich is done without his commandment Melancthon in Disput to 4. p. 602. Works not commanded from heauen are no worhippe of God Caluin 4. Institut c. 13. § 2. All voluntarie worships which we deuise without his commandment are abhominable to God In Rom. 5. v. 19. They dote who vaunte to God of their works deuised by themselues who esteemeth them no more then dung Lobechius in Disput 9. p. 184. Without Gods commandment Nor good a worke though done with neuer so good intention nor forbidden nether is nor can be good THE CONFERENCE Scripture expressely affirmeth that S. Magdalens anointing of Christ though not commanded was a good worke gratefull to him that virginitie is good though not commanded The same saye Catholiks Protestants expressely teach that God liketh no worke not commanded by him that no worke not commanded is any worship of God that no worke whatsoeuer not commanded of God is good that what we do without Gods commandment is no more respected of God then dung and is abhominable to him ART XVI WHETHER GOD BE PACIfied with good works SCRIPTVRE EXPRESSELY AFFIRMETH. 〈…〉 11. and. 13. But Moyses besought the Lord his God pacified by workes God saying why 〈…〉 furie angrie against thy people c. And our lord was pacified 〈…〉 the euill which he had spoken against his people 2. Paralipomen 30. v. 18. and 20. And 〈…〉 for them saying c. Whome our Lord heard and was pacified to the people Psalme 105. v. 30. And Phinees stood and pacified and the slaughter ceased Ezech. 43. v. 27. The preists shall make your holocausts vpon the altar and those which they offer for peace and I will be pacified toward you saieth our lord God CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Matth. 17. v. 21. Diuers examples in Scripture do teach vs the force and power of fasting ioyned with praier for to pacifie God PROTESTANTS EXPRESSELY DENIE Luther in c. 1. Ionae to 4. fol. 411. Papists haue an opinion that God can be pacified with our good workes whē as there is no No God that is pacified by workes where such a God In Galat. 2. to 5. fol. 363. The workes which I do according to Gods law do not pacifie his wrathe but prouoke it Workes prouoke Gods wrath Caluin 4. Inst c. 15. § 4. It is the doctrin of the Scripture that our good works are alwaies stained with
vnited THE CONFERENCE Scripture expressely saieth that Christ was inuocated as he was Sonne of Dauid and as in the time of his passion he had not yet entred into his kingdome and that he was adored as he was a child and the sonne of Marie The same saye Catholiks Protestants expressely saye that Christ as man is not to be inuocated that according to his humanitie he heareth not our praiers in heauen that as man he is no way to be worshipped that Godhead is the onely proper obiect of religious worshippe that who direct their inuocation or adoration to Christs humanitie blaspheme God are true Idolaters blaspheme God and are accursed by Gods mouth Which are so opposite to Scripture as Some Protestants confesse it See l. 2. c. vlt. ART IV. WHETHER CHRIST AS MAN or the humanitie of Christ had power to quicken to remitte sinnes to worke miracles SCRIPTVRE EXPRESSELY AFFIRMETH. Mathew 9. v. 6. and 8. But that you may know that the Christ as maÌ„ had power to forgiue sinnes Sonne of man hath power in earth to forgiue sinnes And the multitudes seing it were affraied glorified God that gaue such power to men Ihon. 6. v. 54. He that eateth my flesh and drinketh my blood To giue life hath life euerlasting Acts. 4. vers 10. In the name of Iesus Christ of Nazareth To worke miracles whom you did crucifie whom God hath raised from the dead in this same this man standeth before you whole Hebrews 9. v. 19. For if the blood of goates and of oxen and the asses of an heifer being sprincled sanctifieth the polluted to the cleansing of the flesh how much more shall the blood of Christ who by the holie Ghost offered him selfe vnspotted vnto God To puâ—ge from sinne cleanse our conscience from dead workes to serue the liuing God CATHOLIKS EXPRESSELY AFFIRME S. Thomas 3. parte 416. art 11. The power of forgiuing sinnes consisteth in Christs diuine nature by authoritie but in his humane nature it is instrumentally and by ministerie PROTESTANTS EXPRESSELY DENIE Perkins in Galat. 3. v. 5. Not Christ himselfe as man could As man he could not worke a miracle Not profitable as man worke a true miracle Zuinglius l. de ver falsa relig c. de Euchar. to 2. Christ is profitable to vs on that parte wherewith he descended from heauen not on that whereby he was borne of the immaculate Virgin Agayne He could be profitable onely according to his diuinitie Which he repeateth in Ioan. 6. to m. 4. and there addeth Christs flesh profiteth nothing nothing at all His flesh profiteth nothing at all Had no power to giue life Beza in Colloq Montisbel p. 276. In the meane time we deny that Christs flesh is truly viuificall A gayne But that there is any power or vertue of quickning in Christs flesh for which power imparted to it it may be saied viuificall and to quicken that we deny And p. 279. The vertue of quickning is so proper to the diuinitie as it cannot be communicated euen to the flesh of Christ nor to any other creature vnlesse it be turned into the diuinitie Lib. cont Brent col 1. pag. 527. he denieth that Christs humanitie forgiueth sinnes by vertue of the diuinitie which had giuen this power to it And p. 545. saieth Note that the power of sauing is not attributed to the flesh though assumpted but to the diuinitie of which it is assumpted And in Colloq cit p. 228. The raising of the dead is the worke of the diuinitie Nor to raise the dead onely which cannot be attributed to the humanitie of Christ Daneus Controu 4. q. 9. p. 195. Christ the Sonne of man liuing on earth remitted sinnes but not as man but as God as in Remitted not sinnes as maÌ„ the same diuine nature he wrought miracles not as man Sadeel respons ad Art abiurat 5. Our life firstly properly and precisely proceedeth from the diuine nature And the diuines Nor heareth our praiers of Heidelberg before cited Christ as man heareth not our praiers in heauen THE CONFERENCE Scripture expressely saieth that the Sonne of man had in earth power to forgiue sinnes that who eateth his flesh hath life euerlasting that in the name of Christ crucified miracles were wrought that his blood clenseth our consciences from sinnes The same say Catholiks Protestants expressely teach the contrarie that Christ as man was not profitable vnto vs that his flesh profiteth nothing at all that it is not viuificall not hath any vertue of quickning that the diuinitie hath not giuen it any power of forgiuen sinnes that our life proceedeth precisely from the diuinitie that Christ as man did not forgiue sinnes did not worke any miracle could not worke any miracle that the raising of the dead caÌ„not be attributed to his humanitie Which are so contrarie to the Scripture as diuers Protestants do acknowledge it See l. 2. c. 30. ART V. WHETHER CHRIST AS MAN or his humanitie were euerie where SCRIPTVRE EXPRESSELY DENIETH. Mathew 28. v. 6. I know that you seeke Iesus that was crucified Christs bodie not in the Sepulcher after his resurrection He is not here Ihon 11. v. 15. Iesus saied to them plainly Lazarus is dead and Not where Lazarus died Not whereâ—e was sought I am glad for your sake that you may beleiue because I was not there And c. 6. v. 24. When therefore the multitude saw that Iesus was not there not his disciples they c. CATHOLIKS EXPRESSELY DENIE Card. Bellarmin l. 3. de Incarnat c. 11. That Christs humanitie is eueriewhere is against Scripture PROTESTANTS EXPRESSELY AFFIRME Luther in Defens verb. caenae to 7. fol. 394. Christ manifestly Christs bodie in heauen and earth testifieth that his bodie is at once in heauen and in earth or rather present euery where Which he oftentimes repeateth Wherevpon Zuinglius resp ad Confes Lutheri to 2. fol. 446. saieth that Luther affirmeth Christ to be in euerie In eueriâ— place place no lesse according to his humane nature then his diuine Brentius apud Bezam lib. cont ipsum vol. 1. Theol. p. 516. It is necessarie that wheresoeuer the diuinitie of Christ is Wheresoeuer his godhead is there also he haue with him his humane nature Gerlachius tom 2. disput 2. p. 25. We put the humane nature of Christ almightie and in all places Smidelin in Hospin part 2. Hist fol. 323. The Humanitie of Christ is euerie where Which he and his followers defended openly in the Conference at Mulbrun and Montbelgard THE CONFERENCE Scripture expressely saieth that Christ as man was not in the sepulcher after his resurrection that he was not where Lazarus died that he was not where the Iewes sought him The same say Catholiks Protestants expressely say that Christs bodie is euery where that his humanitie is wheresoeuer his diuinitie is that his humane nature is in all places Which is so opposite to Scripture as manie Protestants
Thus by their greater antiquitie of their possession of the Bible and also by the greater antiquitie of the Bible it self did the ancient Christians proue against Heretiks both that their Bibles were the true Bibles and also that they were the true owners of them But manifest it is that Catholiks are ancienter possessors of the holie Scripture then Protestants be in so much as we shall see Protestants confesse that they had the Scripture of Catholiks Therefore Catholiks are the true owners of the Scripture The fourth proof is taken from that there can be no 4. title no beginning of possession named place or time named where or when Catholiks first began to take possession of the holie Scripture besides the very time of Christ and his Apostles who alone could giue true and lawfull possession of the Scripture Whereas See Author of the Prot. religion l. 2. c. 13. we can name the place and time when Protestants first began to Vsurpe possession of the holie Scripture Which is long after the time of Christ and his Apostles And all reason bindeth vs to accounte them the true owners of a thing the beginning of whose possession can not be found but at the very time of the first giuers thereof rather then those whose possession began manie hundreds of years after The fift proof I will ground vpon that the Catholiks 5. title the integritie of Scripture haue conserued the holie Scripture incorrupt For theeues and wrong possessors vse to disfigure the thing they haue stolne as much as they can that it may not be knowne Besides the Scripture must needs be contrarie to the vsurpers and agreable to the true owners therefore necessitie forceth vsurpers to alter the Scripture as false heires are forced to alter the will or testament if they get it into their hands Wherevpon we see that scarce euer there were anie Heretiks who haue not saught to corrupt the Tertul. de prescript c. 17 38. Scripture albeit Catholiks cried out against their sacrilegious impietie How much more then would Papists haue corrupted the Scripture especially whiles for manie ages there were no visible Protestants to reproue them if they had not beene the true owners of the Scripture But Catholiks haue not in all these ages in which Protestants were inuisible corrupted anie parte of the Scripture as is euident by that Protestants confesse that Scripture which they had of Catholiks to be pure and incorrupt Nether do Protestants obiect to Catholiks anie corruption made by them in the Hebrew or Greek text and the vulgar Latin they will haue to be ancienter then Papistrie it self But contrariewise Catholiks haue euer since the beginning of Protestancie charged Protestāts with manie and greiuous corruptions of holie Scripture Wherefore thus I argue All reason teacheth vs to iudge them to be the true owners of a testament who are the freest from corrupting it But Catholiks are farre more free from corruptinge the testament of Christ then Protestants Therefore c. The sixt proof I will take from the Protestants graunt Sixt title graunt of Protestants that they had the Scripture from Catholiks Luther in 16. Ioan. to 4. Germ. witenb fol. 227. There is an argument which can very hardly be wrested from the Papists and which I my self can very hardly answere and refute especially sith we are forced to giue and graunt them so manie thinges which are true to wit that in Poperie is the word the Apostleshippe and that we receaued the holie Scripture baptisme the Sacraments and office of preaching from them otherwise what should we haue knowne of all these things And to 5. in 1. Gal. fol. 293. we had indeed the Scripture and the Sacraments of the Papists Schusselburg to 8. Catal. Haeres p. 439. VVe denie not that Luther saieth that in Poperie is all Christian good and from thence came to vs. D. Daue of Recusancie p. 13. VVe hould the Creed of the Apostles of Athanasius of Nice of Ephesus of Constantinople which the Papists also do hould and the same Bible which we receaued from them Whitaker Cont. 2. q. 5. c. 14. Papists haue the Scripture Baptisme Catechisme the articles of faith the ten commandements the lords praier and these things come from thē to vs. Iames Andreas li. cont Has p. 316. VVe denie not that we receaued the Scriptures from you The like hath Spalatensis lib. cont Suar. c. 1. n. 34. and others A question proposed to Protestants Wherefore I aske the Protestāts how they had the Scripture of vs Did we giue it them Did we sell it them Did we change it with Did we relinquish it as a forlorne thing No one of all these can they proue or affirme with anie apparence How then get they the Scripture from vs but as theeues get the true mens goods and as Turkes and Iews get the same Scripture from vs If anie say as Andrews and Schusselb do intimate that Protestants had the Scripture of Catholiks as Christians had the ould testament of the Iewes I answere that Christians had not the ould testamēt of the Iewes if by Iewes they meane such as remained Iewes For Christians had the ould testament of the Apostles and they of Christ who was lord of the ould and new testament as they had from him the Sacraments and all other goods of the Church Besides euerie Heretik may pretend this as well as Protestants Wherefore thus I argue They whome their aduersaries confesse to haue had the Scripture before them selues and can tell no lawfull means by which they had the Scripture from them are according to all reason to be held the true owners of the Scripture rather then their aduersaries But such are Catholiks in respect of Protestants Therefore c. The seuenth proof I will take from the open and manifould Seuenth title other confessions of Protestant confessions of Protestants For first they confesse that Catholiks are the true Church of Christ as I haue shewed at longe in my foresaied booke of the Author of the Protestant religion lib. 1. c. 2. to which I add these few Spalatensis lib. 5. de repub c. 6. n. 236. The Rom. Church is not gone so farre from the foundation as that she is to be put wholy out of the membres of the Churches of Christ lib. cont Suarem c. 1. n. 20. I think as I haue often saied that the Rom. Church with those that follow here are the true Church of Christ D. Featlie in his Refutation of Fisher p. 82. The Rom. Church we acknowledge to be a member though a sicke and weake one of the Catholik visible Church The like hath D. Hall in his booke of ould religion and his twoe defenders Chalmeley and Batterfeild whereof the latter in his preface saieth he will demonstrate that the Rom. Church is a true Church Now certaine it is that the true Church is the true ower of the Scripture Secondly they confesse that Catholik Pastors are true
order of the matter did require that to be first proposed which alone is now to be disputed Fourthly whose is the faith whose is the Scripture Fourthly it is euident that if anie Protestant will notwithstanding all that hath beene saied iudge that Protestants are the true owners of Scripture rather then Catholiks he will giue that iudgment in a matter of such great moment which he would be ashamed to giue in a question of the least trifle in the world For who seing that one hath nine titles to a peece of ground of all which titles his aduersarie hath no pretence and that he hath as good if not farre better shew also of the tenth title as his aduersarie hath would not be ashamed to adiudge the land to his aduersarie and cast him out of possession who was actuall possessor when the matter came first in question was peacable possessor for manie ages was the ancienter possessor and of whose possession no Note this beginning can be found but from the true lord and from whom his aduersarie hath whatsoeuer he hath whose lawfull possession thereof all kinde of aduersaries do some time confesse and put his aduersarie in possession who can pretend no title but that which alone sufficeth not and which also for better agreeth to the ancient possessor If anie say that in wordly matters reason would giue iudgment for the ancient possessor but not in heauenlie or deuine matters as the Scripture is I demand what Scripture what worde of God teacheth vs to checke the light of reason concerning the true possession of the Scripture If none why then doe we not follow reason in this matter of fact concerning the true possession of Scripture as well as in others Besides this were to grante that the light of reason is in this matter with Catholiks against Protestants and consequently that to be a Protetestant one must first cast away reason euen in a matter which is vnder the reach of reason as is who are the true owners of the Scriptures Moreouer the very end of this Balance is no other then to shew that if we will follow the light of reason and true prudence we ought to imbrace the Catholik religion and reiect the Protestant and that to doe otherwise is to cast away reason and prudence and to become vnreasonable and imprudent men and to say that Christ hath giuen vs a Religion which is not onely aboue reason but euen contrarie to reason and that also in matters subiect to reason and that we can not become faithfull men but we must first become vnreasonable men not receaue his light of faith before we put out his light of reason wherewith he hath made vs like to him selfe and superiours to beasts Thus we see how farre in all reason and prudence Catholiks are aboue Protestants for the right claime or iust possession of holie Scripture Now let vs see in the rest of this booke how farre also they are aboue them for the letter or wordes of Scripture and in the second booke how farre they are aboue them for the true sense thereof A SVMME OF THE MORE MANIFEST CONtradictions betwene the expresse wordes of the holie Scripture and of Protestants with the Chapter and Article where they may be read more at large which will much serue to vnderstand and remember better those which follow CHAPTER II. OF GOD. SCRIPTVRE Thou are not a God that willeth iniquitie God willeth not iniquitie He willeth iniquitie Protestants God will haue iniquitie to be committed God willeth iniquitie with a hidden will He willeth sin He willeth sin to be done He would haue Adam to sin to fall to reuoult See more c. 2. article 1. Scripture Our iust lord in the middes thereof will not doe God doth not iniquitie iniquitie Protestants God worketh euill in vs The euils of sin are He doth iniquitie done by the effectuall working of God Dauids adulterie is properly Gods worke Iudas his treacherie is his proper worke as the vocation of S. Paul Pharao his crueltie is attributed to Gods counsell in no other sense then the Egiptians fauoure towards his people God procureth sin it selfe Se more c. 2. art 4. Scripture He God hath commanded no man to doe impiously God commaÌ„deth not to sin He commandeth to sin Protestants God biddeth Sathan goe to be a lying spirit By Gods commandment Sathan is a lying spirit God giueth him a plaine commandment to deceaue Sathan was sent to deceaue by the expresse commandment of God See art 6. Scripture God is not a tempter of euils and he tempteth no God tempeteth not to sin man Protestants God is the author of temptation God moueth He tempâ—eth to sin the offenders to sin pushed the Iewes to kill his Sonne stirreth vp the theefs will to kill driueth to sin by tempting inclineth the wills of wicked men into greeuous sins See more art 7. Scripture Thou hatest all that worke iniquitie Protestants God is angrie with the elect when they sinne but God hateth all that worke iniquitie He hateth not all such God iustifieth not the impious He iustifieth the impious neuer hateth them He hateth all iniquitie but not all in whome iniquitie is See art 9. Scripture He that iustifieth the impious is abhominable before God Protestants Seing God forbiddeth to iustifie the impious Prou. 17. can he be saied to do that rightly which him self forbiddeth Rightly Albeit we be wicked yet are we accounted of the lord for iust A wicked man may be pronounced iust according to the Ghospell Christ can iustifie such as are impious and want all good workes See more art 10. Scripture Against Aaron God being exceeding angrie God is angrie with the faithfull wheÌ„ they sin He is not angrie with theÌ„ God is pleased with good workes He is not pleased with them God is serued with good workes He is not serued with them he would haue destroied him Protestants God alwaies withouldeth his anger from the faithfull God is not angrie with sinners See art 11. Scripture VVe doe these thinges which are pleasing before him with such hostes God is pleased Protestants God careth not for workes we foolishly feigne that God is much delighted with our workes There is no such God which is delighted with our good workes To wash dishes and to preach is all one as for pleasing God See more art 13. Scripture By fastings and praiers seruing God day and night Protestants The true God is not serued with workes There is one only worship pleasing to God to wit true faith God is serued by faith only Faith is the onely true worship of God See art 14. Scripture Phinees stoode pacified and the slaughter ceased God is pacified by good workes He is not pacified by theÌ„ God will haue his commaÌ„dments kept He will not haue theÌ„ kept Protestants There is no such God that can be pacified with our good workes The workes which I do according to Gods law
power did open the shut dores The dores were not shut in the very instant of his passing See more art 23. Scripture Hauing a great high preist that hath penetrated Christ penetrated the heauen Not penetrated them Christ praieth for vs. He praieth not for vs. the heauenes Iesus the Sonne of God Protestants Christ ascended without penetration of quantities VVe admit no penetration See art 14. Scripture I will aske the Father VVho also maketh intercession for vs. Protestants VVe may not imagin that Christ as a Suppliant praieth for vs. His death and resurrection are in steed of an eternall intercession See more art 25. CHAPTER IV. OF ANGELS AND SAINTES SCripture And the Angell of our Lord answered and saied O Angels pray for vs. Lord of Hostes how long will thou not haue mercie on Hierusalem Protestants The Scripture teacheth not that Angels pray They pray not We denie that the holie Angels do pray in particular for our necessities See art 4. Scripture And he preuailed against the Angel and was Angels to be praied vnto Not to be praied vnto strenghtned and he wept and besought him Protestants The inuocation of Saints and Angels is impious See art 8. Scripture Our lord opened the eyes of Balaam and he saw the Angels to be bowed vnto Angel standing in the way with a drawne sword and he adored him flat to the ground Protestants We must beware that we nether adore nor worship Not to be bowed vnto Angels He could not fall downe to the Angel without diminishing Gods honour See art 11. Scripture Nether take thou away thy mercie from vs for God to be praied by the names of Saintes Not so to be praied Abraham thy beloued and Isaac thy seruant and Israel the holie one Protestants In the Prophets there is not found anie such inuocation Heare me o God for Abraham God is not to be besought by the names of Saintes See more art 9. Scripture For your selues know how you ought to imitate vs. Saintes to be imitated Not to be imitated God protecteth vs for the Saintes sake Not for their sakes Some Saintes bad power to worke miracles None had such power Santes receaue men into eternall tabernacles They do not receaue Be ye followers of me Protestants These trifles ought not to be sung to the people that they should imitate the Saintes God requireth that we follow his scripture only and not the examples of Saintes See art 12. Scripture I will protect this cittie and saue it for my self and for Dauid my seruant Protestants It is not to be borne that they say through Gods liberalitie and Christs grace the merits of Saints do profit vs to protection See art 10. Scripture And he gaue them power to cure infirmities and to cast out Diuels Protestants God neuer gaue anie man power of working miracles ether mediatly or immediatly See art 16. Scripture Make vnto you freinds of the mammon of iniquitie that when you faile they may receaue you into the eternall tabernacles Protestants VVe must not vnderstand that men shall receaue vs into eternall tabernacles See art 13. Scripture They shal be priests of God and Christ and shall Saints reigne with him reigne with him Protestants The Saints do not reigne with Christ. See art They reigne not with him 16. Scripture And he that shall ouercome and keepe my workes Saintes rule nations vnto the end I will giue him power ouer the nations and he shall rule them with a rodde of yron Protestants It is an errour that Angels or the soules of the They rule them not blessed men are appointed of God to rule and gouerne vs. See art 16. cit CHAPTER V. OF THE SCRIPTVRE OR WORD OF GOD. SCripture Paule according to the wisdome giuen him hath Some things in Scripture are hard written as also in all Epistles speaking in them of these things in which are certaine hard to be vnderstood Protestants Peter saieth not that Paules Epistles are obscure No thing hard no nor that there are some obscure things in Paules Epistles No parte of the Scripture is obscure How can the Scripture be called obscure in anie parte See more art 1. Scripture Iesus began to preach and say Doe pennance for The Ghospel preacheth pennance It preacheth it not the kingdom of heaune is at hand Protestants The Ghospell properly is not a preaching of pennance The Ghospell preacheth not to vs that this or that is to be done or exacteth any thing of vs. See more art 4. Scripture If thou will enter into life keepe the commandments Promiseth life conditionally Protestants The Ghospell promiseth saluation euen to those Not conditionally that haue no good workes at all The Ghospel requireth not workes to saluation See more art 6. Ghospell not contrarie to the law Scripture Doe we then destroie the law by faith God forbid But we establish the law Protestants The Ghospell is truly opposite to the law The law It is contrarie to it aad the Ghospell of themselues wholy fight one with the other See more art 7. Scripture All things must needs be fulfilled which are written Moises law commandeth faith in Christ It commandeth it not Traditions to be kept Not to be kept in the law of Moises and the Prophets and the Psalmes of me Protestants Faith in Christ the law neuer knew The law of Moises commandeth not faith in Christ See more art 8. Scripture Hould the traditions which you haue learnt whether it be by word or by our epistle Protestants VVe care not for vnwritten traditions we acknowledge no word but that which is written See more art 9. CHAPTER VI. OF S. PETER AND THE APOSTLES SCripture Thou art Peter and vpon this rock will I build Church built vpon Peter my Church Protestants Peter is not rock because Christ did not build Not vpon Peter his Church vpon Peter See more art 2. Scripture And I say to thee Thou art Peter And to thee Keyos giuen to Peter I will giue the keyes of the kingdome of heauen Protestants Christ called faith the rock to which rock not to Not giuen to him Peter be gaue these keyâ—s See art 3. Scripture I haue praied for thee Peter that thy faith faile Peters faith failed not It failed not Protestants For a time surely Peters saith failed whiles he denied Christ It is a blasphemous speech that Peter denying Christ did not lese his faith See more art 4. Scripture And the wall of the cittie hauing twelue foundations The Apostles foundations and in them twelue names of the twelue Apostles of the lambe Protestants The Apostles were not the foundations See Not foundations more art 5. Scripture He that heareth you heareth me The Apostles simply to be heard Not simply to be heard Protestants The Apostles be not simply to be heard but to be examined according to the rule of Scripture S. Paules
ground and adoring saied c. CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 25. By the Images which we kisse and to which we put of our hatts we worshippe the Saints whose images they are PROTESTANTS EXPRESSELY DENIE Confessio Mulhusnia art 10. We dislike the veneration Not to be worshipped of Saints And Heluet. c. 5. We nether adore nor worshippe nor inuocate the Saints in heauen Perkins reform Cathol Controu 14. c. 2. p. 249. Because No not with ciuill worshippe Angels appeare not now as in former times not so much as ciuill adoratiō in anie bodilie gesture is to be done vnto them We denie that anie ciuill worshippe in bending of the knee or prostrating of the bodie is to be giuen to the Saints Humfrey ad Ration 3. Campiani pag. 263. Vigilantius tought that Saints are not to be reuerenced nor that we ought Not to be reuerenced superstitiously to runne to their monuments We say the same Whitaker Contr. 2. q. 6. c. 3. Papists worshippe Angels and the Saints Luther postilla in Domin 23. post Trinit For what other was the worshippe and reuerence of Saints but a diuelish thing Caluin 1. Instit c. 12. § 3. He could not fall downe to the Angel without diminishing of Gods glorie Bullinger Decad. 4. form 9. We must be ware that we nether adore inuocate or worshippe Angels The same say Protestants commonly THE CONFERENCE Scripture expressely teacheth that Lot seing Angels adored prostrate on the ground that Iosue hearing of an Angel that he was a Prince of Gods hoaste fell flat on the groūd and adored that Balaam adored flat to the ground an Angel and yet was not reprehended therefore ether of the Angel or of the Scripture Catholiks say the same Protestants expressely teach that it is not lawfull to reuerence venerate adore worshippe or bow to the Angels or Saints but it is a diuelish thing And yet Luther himselfe thus writeth epist ad Erphurdienses tom 7. fol. 500. I do not thinke that they are to be reiected or condemned who whorshippe Saints without presuming trust For whatsoeuer they doe to Saints they do to Christ. Nether can it be but Christ is partaker of the honour which is giuen to Saints ART XII WHETHER SAINTS BE TO be imitated of vs SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Cor. 11. v. 1. Be ye followers of me as I also of Christ Philippen 3. ver 17. Be followers of me brethren and obserue Saints to be imitated and followed them that walke so as you haue our forme 2. Thessalon 3. v. 7. For your selues know how you ought to imitate vs. Hebr. 13. v. 7. Remember your Prelats who haue spoaken the word of God to you the end of whose conuersation beholding imitate their faith CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Lucae 9. v. 54. The faithfull Christians piously and carefully imitate the examples of the holie Fathers PROTESTANTS EXPRESSELY DENIE Luther Postilla in Festo S. Ioann fol. 378. These trifles Saints not to be imitated or followed ought not be sung vnto the people out of the pulpits in preaching that they should imitate the Saints and follow their footesteppes And in ferijs eiusdem fol. 91. An ould error hath gotten possession and force that we all looke vpon the deeds and liues of Saints and endeauour to follow them thinking like fooles that this is a great pietie The way of the Lord admitteth not examples of Saints but in all things expecteth the commandments of the Lord onely In die Epiphaniae fol. 130. God Nor their examples requireth that we follow his onely Scripture and not the examples of Saints THE CONFERENCE Scripture expressely teacheth that we must follow Saints and imitate them Catholiks say the same Protestants expressely teach that Saints are not to be imitated or followed their examples not to be admitted that it is an errour to looke vpon the liues of Saints and follow them ART XIII WHETHER HOLIE MEN receaue vs into euerlasting tabernacles SCRIPTVRE EXPRESSELY AFFIRMETH. Luc. 16. v. 9. And I say vnto you Make vnto you friends of Holie men receaue vs into Heauen the mammon of iniquitie that when you faile they may receaue you into the eternall tabernacles CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Lucae 16. ver 9. Christ teacheth that they to whome we haue done good do receaue vs into eternall tabernacles that is Christ for thē not onely by reason of the good worke but also for their praiers giueth vs life euerlasting PROTESTANTS EXPRESSELY DENIE Luther postilla in Dom. 9. post Trinit fol. 107. We must They receaue vs not into Heauen not vnderstand that men shall receaue vs into eternall tabernacles Illyricus in Claue part 2. tractar 6. Pore men are saied to receaue their benefactours into eternall tabernacles whereas this is the deed of the Father alone for the merit of his Sonne Caluin in Lucae 16. vers 9. citat He meaneth not that we must get patrons and intreatours who by their protection may sheild and defend vs. But they do fondely and absurdly who hereupon gather that we are holpen by the praiers or suffrages of the dead THE CONFERENCE Scripture expressely teacheth that holie men to whome we haue done good do receaue vs into eternall tabernacles The same say Catholiks Protestants expressely teach that no men receaue vs into eternall tabernacles that that is the deed of the Father alone that we are not to get patrons or intreatours for vs. ART XIV WHETHER ANIE SAINT may be called our hope SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Thessalon 2. v. 18. For what is our hope or ioy or crowne Saints called our hope of glorie Are not you before our Lord Iesus in his coming For you are our glorie and ioy Ihon 5. v. 45. Thinke not that I will accuse you to the Father there is that accuseth you Moises in whome you trust CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 1. de bonis oper in part c. 15. The B. Virgin is called our hope because after God we trust especially in her intercession PROTESTANTS EXPRESSELY DENIE Caluin in Cōfes p. 109. Many kinds of praiers were brought Not to be so called in which had horrible blasphemies as when the Virgin is termed of infidels the gate of saluation our hope Beza in Ioan. 2. v. 5. Idolatrie hath so farre preuailed that they are not ashamed to call Marie the Queene of heauen their hope and saluation P. Martyr in 1. Cor. c. 3. They call the B. Virgin their hope as if they would put their hope in a creature Pareus in Colloq 3. Swal You salute Marie by the Title of your hope Which salutation tendeth to the dishonour of God THE CONFERENCE Scripture expressely saieth that the Thessalonians were the hope ioy and crowne of glorie of the Apostle before our Lord that the Iews did trust in Moises and yet were not reprehended therefore Catholiks say the like Protestants expressely say that it tendeth to the dishonour of
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
3. A Bishop is minister of the word but he must be husband of a wife in that he is a Bishop and must commend holie marriage to others and terrifie them from fornication Caluin in 1. Cor. 7. v. 25. Seing the Scripture saieth Genes 2. that male and femall were created together it seemeth equally Single life not commended to anie and without exceptioÌ„ it calleth all to marriage at least single life is not commanded or commended to anie In 4. Instit c. 12 § 24. Paul reckoneth marriage amongst the vertues of a Bishop Et c. 13. § 3. This is indeed to tempte God to striue against nature which To striue against his flesh is to tempt God Desire of virginitie accursed of God he hath giuen and to despise his present guifts as if they belonged not to vs. Sadeel ad Artic. 53. abiurat This so great affectation of virginitie and single life which God at last did accurse was so â—suall with the Fathers as c. Zanchius in Thesibus to 8. It is against Gods commandment that a yong man who hath need of marriage should remaine vnmarried and simply that a woman should be wnmarried Whitaker Controuers 2. quaest 5. cap. 7. When Bellarmin had saied Vigilantius taught that Church men ought to be married answereth If vigilantius ment the lawfull marriage of Pastours he was in the right Tindal in Fox his Actes p. 1139. A preist must haue a wife for twoe causes The one c. THE CONFERENCE Scripture plainely saieth that God by the mouth of the Apostle would haue all men to be a he was that is vnmarried that such as were vnmarried he exhorted to remaine so that Christ exhorted all to single life who could take it that in heauen there is a speciall reward for virgins The same say Catholiks Protestants plainely say that Paul would haue all men to be married would haue a Preist or Bishop to be married that Christ terrifieth men from virginitie that God will haue no man vnmarried that he as much commandeth to marrie as to eate or drinke that to increase and multiplie is more then a precept that God hath accursed the affectation of virginitie that single life is commended to none And thus much of virginitie ART V. WHETHER FASTING BE A vertue or worshippe or seruice of God SCRIPTVRE EXPRESSELY AFFIRMETH. Luc. 2. v. 37. Who departed not from the temple by fastings Fasting is seruice of God and praiers seruing night and daye Math. 6. ver 17. When thou dost fast anointe thy head and wash thy face that thou appeare not to men to fast but to thy Father who is in secret and thy Father who seeth in secret will Rewarded of God repay the. Math. 4. ver 15. But the dayes will come when the kingdome shal be taken away from them and then they shall fast CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Lucae 2. vers 37. This place teacheth that fasting belongeth to the seruice of God as praiers doe PROTESTANTS EXPRESSELY DENIE Perkins in Cathol reform Contr. 6. pag. 132. Fasting is a Fasting of th same nature that eating is Helpeth nothing to heauen Profiteth nothing Mens fasting no better then beasts thing indifferent of the same nature with eating and drinking and of it selfe conferreth nothing to the obtayning of the kingdome of heauen no more then eating and drinking doth Humphrey ad Ration 3. Campiani p. 263. We graunt that it is true which Sanders saieth of the Iouinianists and our men That fasting or abstinence from certaine meats profit nothing Luther in Ionae 3. to 3 fol. 422. God esteemeth as much the fastings and haireclothes of beasts as of men and contrariwise What cares God for sackcloth fasting and hairecloth Caluin in Math. 16. v. 18. Fasting of it selfe is an indifferent A thing indifferent not required of God No seruice of God thing not of those kinde of things which God requireth and approueth In c. 4. ver 1. In that they perswade themselues that fasting is a meritorious worke and a parte of pietie or of Gods seruice it is a noughtie superstition In Act. 14. v. 23. Let vs not putt anie seruice of God in fasting seing that of it selfe it is nothing nor is of account with God but as it is referred to an other end In Of no moment Instit l 4. c. 12. § 16. Nether doth Luke putt anie seruice of God in fâ—sting Of it selfe it is of no moment c. 19. We must take great heed that fasting be not accounted a kinde of Gods seruice Beza in Confess c. 5. sect 40. We commend not true fasts as a kinde of Gods seruice Peter Martyr in locis loco 10 § 23. There is an other abuse No seruice of God that there be some who attribute holines to fasting as if there were anie seruice of God in it Whereas indeed fasting is onely an exercise which of it selfe hath no sanctitie Pareus in Collegio Theol. 1. disput 18. Fasting of it nature No vertue is no morall vertue For temperance is a morall vertue not because it abstaineth from meat or drinke but because it moderatly vseth meat and drinke THE CONFERENCE Scripture expressely saieth that S. Anne did serue God by fasting and praier that God rewardeth those that fast that Christ will haue his to fast The same say Catholiks Protestants expressely say that fasting is no part or kinde of Gods seruice that it is an indifferent thing of the same nature that eating that it conferreth nothing to get heauen that it is nothing is onely an exercise that God maketh no more account of mens fastings then of beasts that God requireth it not nor approueth it ART VI. WHETHER FASTING BE A preseruatiue against the Diuel SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 17. v. 21. But this kind of Diuels is not cast out but Some diuels cast out by fasting by praier and fasting CATHOLIKS EXPRESSELY AFFIRME Stapleton in Mathew 17. ver 28. Praier and fasting must be added as a most soueraigne antidote to driue away these kinde of Diuels PROTESTANTS EXPRESSELY DENIE Caluin in Math. 17. ver 21. cit The ridiculous Papists make No Diuels cast out by fasting fasting an antidote to driue away diuels Illyricus in Claue part 2. tractat 6. col 535 thus expoundeth the foresaied words of Scripture This kinde c. that is they cannot be cast out but by earnest praier proceding of earnest repentant and penitent hart and so he giueth no vertue to fasting THE CONFERENCE Scripture plainely saieth that certaine Diuels are not cast out but by fasting and praier The same say Catholiks Protestants plainely say that it is ridiculous to make fasting an antidote against Diuels ART VII WHETHER CHOICE OF meates be lawfull or vertuous SCRIPTVRE EXPRESSELY AFFIRMETH. Daniel 10. v. 3. In those dayes I Daniel mourned the dayes of Daniel vsed choice of meats three weeks desiderable bread I did not eate and flesh and wine entred not into my
Caluin Actor 17. vers 11. Where he saieth that the Thessalonians did not dispute whether Gods trueth were to be receaued onely they examined Pauls doctrine according to the rule of Scripture Plainely putting a difference betwene Gods trueth and Pauls doctrine Finally Zuinglius professeth Zuinglius will not beleiue what he cannot comprehend to beleiue nothing which he cannot comprehend For thus he speaketh in Hospin Part. 2. Histor fol. 72. God doth not propose to vs things that are incomprehensible Or as Melancthon reporteth ib. fol. 82. God doth not propose to vs such things to be beleiued as can no way be comprehended And in Schlusselburg l. 4. Theol. Caluin art 9. thus professeth his more then Diuelish infidelitie Albeit God with He will not beleiue God though he sware all his blessed Angels should come from heauen and sweare that in the Supper of the Lord the bodie and blood of Christ were giuē to all that receaue it yet nether could nor would I beleiue it vnlesse I should plainely see with my eyes and feel Christ with my hands The very same he insinuateth Respons and Bellicā tom 2. fol. What I pray you differ these men from the Protest imitate the libertins Libertins of whome thus writeth Caluin in Instructione cap. 9. We already saied that these men in the beginning were wont plainely to laugh if any alledged the Scriptures nor dissembled to hould them for fables yet they forbore not to vse thē if there were anie place which they could wrest to their purpose But when they perceaued that all good men did detest such sacrilege they put on this coate vnder which now they lurk to wit they professe not to reiect the holie Scriptures but feigning to admit them wrest and change them into allegories And do not the Protestants deride the Scripture when they call the words thereof a fiue-word speach beggerly letters impotent and magicall words and when they see that all good men detest such blasphemie do they not turne thē into figures or allegories Wherefore I make this my fourth argument Who not onely in so manie and so great matters contradict the expresse words of Scripture but also in manie and great points are compelled to forsake the letter thereof to call the manifeste sense into questiō to say that it is a begging of the question to argue out of it to deuise manie new senses for to reiect a place as ambiguous and to say that the sēse of Scripture is to be gathered rather out of a strāge then out of the proper place where it is purposely handled who finally deride the very kind of arguing out of the expresse words of Scripture and openly blaspheme them they are to be thought not onely to gainsay the true sense of Scripture but also to contemne the Scripture and God himselfe But so do Protestants Therefore c. CHAPTER V. THAT PROTESTANTS SAY THAT words of Scripture which make against them were not spoaken of certaine knowledge OVR fift argument to proue that Protestants repugne to the true sense of Scripture shal be because sometimes they denie that the words which were spoaken of God of Christ of the Apostles were spoaken by them of their certaine knowledge but onely by ghesse or coniecture For if out of that saying of God Ezechielis 3. vers 6. seq For not to a people of profound speach and of an vnknowne tongue art thou sent to the house of Israel nether to manie peoples of profound speach and of an vnknowne tongue whose words thou canst not heare and if thou were sent to them they would heare the We will proue that some can be conuerted which yet will not be conuerted Contra-remonstrantes in Collat. Hagae answere This is saied not in respect God did not certainely foresee what he saied of that which God did certainely forsee in these or those but in respect of that which according to all outward shew a man might iudge Forsooth God did not certainely foresee that other people would haue heard the Prophet if he had beene sent to them as he plainely affirmeth but like a man spoake by ghesse out of the externall appearance If we proue the same out of those words of Christ Math. 11. ver 21. If in Tire and Sidon had beene wrought the miracles that haue beene wrought in you they had done pennance Nor Christ in hairecloth and ashes Caluin vpon this place telleth vs that Christ disputeth not what God did foresee to become of these or those but what some of them would haue done for so much as could be gathered by the thing And ib. in v. 33. We admonished before that Christ speaketh after a humane manner and doth not tell out of the heauenlie oracle what he had foreseene was to be if he had sent to the Sodomits And lib. 6. de lib. arbitr pag 197. It is euident that Christ would by that kind of speach no other thing thē if one now should say There is no Turk so obstinate or rebellious to God or so impious who would not haue beene conuerted if he had read seene and heard those things with which Pighius will not amended The like haue Contra-remonstrantes loc cit So that Christ did not certainely foresee that the Tyrians and Sodomites would haue repented if they had seene the like miracles and yet he plainely affirmeth it If we proue that a man may fall from grace because S. Peter 1. cap. 1. vers 9. saieth For he that hath not these Scripture speaketh not of knowledge but of charitie tbings readie is blind and groping with his hand hauing foregotten the purgation of his ould sinnes Zanchius in Summa Praelect tom 7. col 276. answereth This place is to be vnderstood according to the iudgment of charitie The same he hath in Thesibus tom 8. col 700. and Piscator in Thesibus l. 2. p. 195. Forsooth S. Peter iudged charitably but not truely that such a man as he speaketh of had beene purged from his sinnes If we proue that God would haue all men to be saued because S. Paul 1. Timoth. 2. vers 4. Who will all men to be saued Perkins lib. de Praedest tom 1. col 139. saieth Paul Likewise S. Paul speaketh in this place according to the iudgment of charitie of Christians not according to the iudgment of secret and infallible certaintie In like sorte answereth Piscator loc cit and also to Hebr. 6. vers 5. cap. 10. vers 29. Where is it saied that some reprobates were sanctified with the blood of Christ If we proue that the wicked and reprobates may be in the bodie of Christ and put him vpon them because S. Paul saieth 1. Cor. 12. ver 13. We were all baptized into one bodie Gal. 3. v. 27. As manie of you as are baptized in Christ haue put on Christ Vorstius in Antibel p. 124. answereth The Apostle speakheth there out of the iudgment of charitie which accounteth all
that is a Hedge sparow all and whole It not this a trick of arte Yes surely not vnknowne nor vnsemely to stage plaiers Thus Luther who as being best practised in this arte could best of all others describe it Finally it appeareth that Protestants haue not onely forged a new faith but also a new tongue a new Grammar a new frame of speach For concerning Propositions they bidde vs vnderstand an Affirmation by a Negation and a Negation by an Affirmation and words they bidde vs expoūd by diuerse by disparate and contraries to these which they signifie with other men And this new Grammar of theirs Luther acknowledgeth in these words Gal. 3. tom 5. fol. 345. Those words To doe To worke are to be taken Protestants new Grāmar or language three manner of waies Substantially or naturally Morally and Theologically Insubstances natures and morall matters these words are taken in their vsuall and naturall signification but in diuinitie they are made plainely new words and get a new signification Wherefore when thou readest in Scripture of Fathers of Prophets of Kings that they wrought iustice c. remember that such and the like sayings are to be vnderstood according to the new and Theologicall Grammar of Protestants wherefore I admonish yee agayne that the sentences which the aduersaries obiect out of Scripture of workes and reward be alwaies to be vnderstood Theologically by the definition As if they obiect that saying of Daniel 4. Redeeme thy sinnes by almes streight we must runne to the Theologicall grammar and not to the morall The like he hath in cap. 4. Genes fol. 60. Nor much otherwise writeth Kemnice libr. de origin Iesuit pag. 47. When he saieth It is most certaine that the Holie Ghost would that in this article of Iustification not onely the things themselues and the meaning but also the very names should be by a peculiar signification distinct from the words of Philosophers Schlusselburg also Praefat. libr. Theolog. Caluin distinguisheth betwene the Grammar of Nations and of Deuines and saieth that that taketh the word of Iustice actiuely but this taketh it passiuely The like hath Gesnerus loc 2. de Iustif pag. 47. But what we ought to thinke of these inuentors of Luthers Censure of these new word mongers a new Grammar themselues doe sometimes tell vs. For thus writeth Luther lib. de seruo arbitr tom 2. fol. 435. Whoe will not mock or rather hate this vnsemely changer of words who against all vse endeauoureth to bring in such kinde of speach as to call a begger a rich man By this abuse of speach anie man may bragge of anie thing But this is not the parte of Diuines but of Cooseners and Stageplayers And Caluin libr. contr Libertin cap. 3. The libertines at Libertines the first bouldly reiected the Scriptures but when they saw that thereby they were abhorred of all men they meant to deale more closely and more couertely that making shew not to cast away Scripture they might turne it into allegories and wrest it into diuerse and strange senses changing a horse into a man and as the common speach is feigning the horne of a lanterne to be a cloude And capit 7. Like as Egyptians and other vagabonds such as those who going out of Bohemia wander vp and downe the whole world vse a certaine peculiar speach which none vnderstand but those of their owne crew and brotherhood So c. I denie not but they vse the common words but so they alter their signification as no man can vnderstand what the matter is which is proposed nor what they would affirme or denie Beza also l. de puniend Haer. vol. 1. Theol. Sathan when he could not quite cast the Scripture out of the Church yet by vaine allegories made it altogether vprofitable which course now the libertines and Anabaptistes do take Bullinger Concion Anabaptiste Arians Seruetians Familistes 25. in Apocal. thus writeth of the Arians and Seruetians They turne and winde the words of God with their Giganticall bouldnesse as they list Whitaker l. 1. de Script c. vlt. sect 4. The Familists do leaue almost no article of our faith vntouched whilest with their allegories they turne and corrupt all things And Reinolds in his Conference cap. 2. sect 2. The Familists for to saue their phrensies from the Scripture reiect the literall sense which is the very edge thereof and put that vp into the scabarde of their fanaticall dreames and allegories The like hath Perkins in Conflictu Christi tom 2. This they note in the Libertines Familists Anabaptists and others whereof themselues are no lesse guiltie then those be as appeareth by what hath beene already related But as Luther him selfe saieth Genes 6. tom 6. fol. 84. Who would suffer this libertie in deprauing the true sense in the fables of Terence or Virgils Ecloges and shall we suffer it in the Church And Defension verb. Cenae tom 7. fol. 397. Surely I cannot see that they can be excused by anie plausible pretext as if vpon a good meaning they had beene deceaued by some curiofitie or spirituall blindnesse as it happeneth to most Heretiks But it appeareth that they mocke the word of God vpon obstinacie and malice For I doe not thinke that it can be that these sillie trifles and toies should in earnest moue a man in his wittes whether he were a Turk or Iew much lesse a Christian Thus the Protestants owne Prophet and Father speaketh of Protestants Wherefore thus I argue in the 20. place Who not onely gaynesay the words of holie Scripture so directly and so often as is shewed in the first booke but also in so manie and so great matters expound the words thereof by diuerse by disparates and by contraries so that they bring in a new grammar a new language and signification of words neuer heard of before they manifestly contradict nay mock the true sense of holie Scripture But Protestants doe so Therefore c. CHAPTER XXI THAT PROTESTANTS ARE COMpelled to deuise improprietie of words and all kinds of figures THE 21. Argument wherewith we will proue that Protestants doe contradict the true sense of holie Scripture is because when the proprietie of the word is against them they deuise improprieties and all kind of figures Caluin 4. Instit c. 8. § 2. Authoritie is not properly giuen to Not properly men Beza in Confess c. 5. sect 27. Nether Pastors nor Doctors can properly binde or loose anie man Zanchius de Eccles c. 9. Power of forgiuing sinnes is not properly giuen to the Apostles or to others for they doe not properly forgiue sinnes Vorstius in Resp ad Homium p. 31. I doe not say that faith it selfe doth properly iustifie vs. Perkins in Cathol Reform Cont. 5. c. 3. The kingdome of heauen is called a reward not properly but by a figure Et Cont. 10. c. 4. These words This is my bodie must not be vnderstood properly but by a figure Pareus l. 5. de Iustif
tom 4. Armat cap. 15. saieth Faith is called a worke not absolutely as it is considered in it selfe but relatiuely as it apprehendeth Christ Hunnius de Iustificat pagin 157. Faith worketh by charitie towards our neighbour not toward God Finally Perkins in Casibus c. 7. That which euerie one is bound to beleiue is indeed true according to the intention of God who bindeth him but it is not true alwaies according to the euent Of good works in generall they coyne these distinctions Of good works in generall The good workes of the iust are good in parte not wholy They are all equall before God but not in themselues They are acceptable to God in his throne of mercie but not of iustice They are necessarie to iustification by necessitie of presence but not of cause They are necessarie to saluation not to iustificatioÌ„ See l. 1. c. 14. art 15. To which we adde that Pareus lib. 4. de Iustificat capite 17. saieth That good works are worthie of reward in the courte of mercie but worthie of punishment in the courte of iustice of God Et l. 1. c. 16. 23. 24. Works are required to regeneration not to iustification or as Reineccius speaketh 10. 1. Arm. c. 20. They are necessarie to sanctification not to iustification Who also to 4 c. 22. distinguisheth a worke in Giuing and Receauing and saieth that faith is a giuing worke not a receauing Schlusselb to 7. Catal. p. 446. writeth that obedience is necessarie to saluation but an others obedience not ours And addeth The dutie of obedience is indeed necessarie to saluation forsooth if it be not freely remitted Scarpius de Iustif Contr. 15. Iust men are worthie of the kingdome of God by the worth of aptnesse not of perfection or merit Riuet tract 3 sect 36. There may be a relation of Merit and Reward betwene men but not betwene God and men Perkins in Cathol Ref. Cont. 4. cap. 6. Good workes are necessarie to saluation not as cause but onely as a thing necessarie following faith Touching good works in particular they thus distinguish of good works in particular That to liue single is a good profitable but not honest or vertuous That virginitie is better then mariage in something but not simply That fasting is a parte of Gods worshippe in the law but not in the Ghospel That almes deliuereth from sinne and death not by it selfe but by the cause thereof That it is lawfull to pray for the elect not for others for the liuing not for the dead for things promised in the Scripture not for other things as appeareth by what hath beene rehearsed c. 15. To which we adde that Perkins in Cathol reform Cont. 3. c. 3. writeth that we pray not so much for the forgiuenesse of sinnes past as present Confessio Wittember saieth We may wish to the dead all rest and happines in Christ but we may not pray for them Luther in Postil Dom. 2. post Trin. graunteth that we may once or twise pray for the dead but not often And at home and in our chamber but not in the Church And the like hath Vrbanus Regius in formulis caute loquendi to 1. Who also in locis fol. 322. saieth that we may pray coÌ„ditionally for the soule of our brother but not absolutely Feild l. 3. de Eccles c. 17. teacheth that we may pray for one that is dead streigth after his death but not afterward Zuingle in art 60. saieth I condemne not if one being carefull for the dead doe implore or pray Gods mercie for them but to define any time for this is diabolicall Spalata l. 5. Repub. c. 8. n. 132. writeth that God at the intercession of the Church forgiueth litle sinnes soone after death but not long after Thus they distinguish about praier fore the dead Perkins in Apoc. 2. tom 2. The precept of repentance is directly giueÌ„ to the elect indirectly to the reprobate Et Tilenus in Syntagm c. 47. There is no counsaile inferred out of 1. Corint 7. but onely a desire and wish of one desiring the guift of continencie Touching sinne these new distinctions they make Of sinne That it is imputed to reprobates and infidels not to the faithfull and elect That it is veniall to the elect not to others that it may stand with iustice with some wrastling no otherwise that byting vsurie is condemned not other as we haue related l. 1. c. 16. Besides Perkins in Cathol ref Cont. 2. cap. 1. saieth that in iustification sinne is taken away not in it selfe but as it is in the person or as Riuet speaketh CoÌ„t tract 3. sect 26. Sinne remaineth in parte not wholy Caluin in IoaÌ„ 1. v. 29. Sinne is in vs but not in the iudgement of God Beza in 2. part resp ad Coll. Montisb p. 73. Dauid sinned but not whole but as he was not regenerate p. 79. He did not retaine the holie Ghost but some thing of the holie Ghost pag. 71. Sinne casteth not of the holie Ghost but hindreth his efficacie Et p. 87. It maketh the holie Ghost a sleepe for a time but doth not cast him of Pareus l. 1. de Amiss Grat. c. 7. Adam fell not as he was predestinate but as he was to be predestinated He lost the grace of creation but not the grace of iustification And Piscator in Thes loc 20. The elect do slide but are not cast downe Touching iustification these new distinctions they Of iustification frame It is declared by workes but not caused It forgiueth sinnes but taketh them not away It maketh that sinne is not imputed but not that it is no more It maketh a man iust not in himselfe but in Christ And others such like as may be seene lib. 1. c. 17. Moreouer Luther in Zanchius de Perseuer to 7. col 128. saieth When Peter sinned his loue towards God and Christ was not drowned but onelie floated Reineccius to 4. Arm. c. 15. Sanctification increaseth and decreaseth but not iustification Kemnice in locis part 2. tit de Argum. writeth that when in Scripture God is required to iudge vs or reward vs according to our iustice that speach is not of the iustice of person but of our cause or controuersie with other men And agayne That same yee are cleane Ioan. 13. And yee are washed and sanctified 1. Cor. 7. is to be vnderstood imputatiuely Whitaker ad Rat. 8. Camp Faith hope and charitie doe make vs iust inchoately not absolutely Perkins de Praedest to 1. distinguiâ—heth grace into that which represseth which he saieth is coÌ„mon to reprobates into that which reneweth which he maketh proper to the elect Et in Cath ref Cont 4. c. 4. saieth Adam had imputed iustice according to the substance thereof but not according to imputation Illyricusin Claue part 2. tract 6. Sinne is abolished by right promise for the time to come but not in act and deed Gesner in CoÌ„p loco 22. In Scripture those are called iâ—st
conceaue how God in different manner willeth and willeth the same thing Againe Where we conceiue not how God will haue that to be done which he forbiddeth to doe let vs remember our weaknesse Et 3. Instit c. 24. § 17. When he had saied that God willeth that which he professeth that he will not he addeth Albeit according to our vnderstanding Gods will be manifould yet in himselfe he willeth not this and that but by his manifould wisdome maketh our vnderstanding astonished till it shal be graunted to vs to know that wonderfully he willeth that which now seemeth contrarie to his will And cap. 11. § 11. This is a meruailous manner of iustifying that they that are couered with Christ iustice feare not the iudgement which they deserue and whilest iustly they condemne themselues they are iudged iust out of themselues De Praedest pag. 704. Let our faith adore a farre of with decent sobrietie the hidden counsail of God wherewith the fall of man was preordained And pag. 711. How it was appointed by the foresight and decree of God what was to become of man and yet God is not to be madde partaker of the sinne as if he were ether author or allower thereof seing it is clearely a secret farre beyond the reach of mans wit let vs not be ashamed to confesse our ignorance In Ioan. 12. ver 27. But it seemeth that this doth not become the Sonne of God that an inconsiderate desire escapeth him which he must streight renounce for to obey his Father I confesse saieth he that truely this is the follie of the crosse which is a scandall to proud men Nay it is not the follie of the crosse but the impietie of Caluin to attribute an in cōsiderate desire to Christ And in Math. 26. vers 39. If anie obiect that the first motion which should haue beene bridled before it went further was not temperate as it beseemed I answere saieth he that in this corruption of our nature there cannot be seene the feruor of passions with that temper which was in Christ but we must yeeld this honor to the Sonne of God that we iudge not of him by our selues Forsooth the impostures of Caluin not onelie wāting all word of God but also quite cōtrarie thereto must be beleiued though they cannot be vnderstood and the Catholik doctrine of the Eucharist and the like must not be beleiued because it cannot be vnderstood Beza in Explicat Christianismi c. 3. After a wonderfull and incomprehēsible manner it pleaseth God that euen that which as it is sinne he alloweth not yet is not done without his will De Praedest cont Cast p. 340. When he had saied that God decreeth the causes of damnation and that none can resist his decree he asketh Is not then all the falut in God and answereth This difficultie is vnexplicable for men Agayne How God is not in fault if he ordayne the causes of dānation we thinke with the Apostle that it is a question vnexplicable for mans wit Et in Colloq Montisb p. 427. There is no parte of Christian doctrine from which sense and humane reason doth more abhorre Pareus l. 2. de Amiss Grat. c. 13. after he had saied p. 358. that God doth enforce mē to sinnes as they are his secret iudgements addeth p. 363. that this manner is vnexplicable Indeed this their excuse of the inexplicabilitie of the thing were tolerable if the Scripture did clearely teach what they say but seing it doth not clearelie teach so as appeareth by the answers of Catholiks yea so clearely teach the contrarie as Protestants are forced to confesse that they know not how to reconcile so manie of their positions with the Scripture it is a verie great proofe that in verie deed their doctrine is repugnant to Scripture An other manner whereby implicitlie they cōfesse that Protest confesse that the words of Scripture seeme against them their doctrine is repugnāt to Scripture is because in manie and great matters they acknowledge that the words of Scripture and such as are of purpose spoakē for to declare vnto vs what we ought to beleiue of such matters seeme to fauour vs more then them are hard to them and torment them shrewdly Luther in Postill Dom. 9. post Trin. This dayes Ghospell if it be nakedly looked into without the Protestant spirit is plainely Papisticall Zuinglius l. de Rel. c. de Merito None denieth but that in Scripture there are almost more places which attribute merit to our works then denie it And in Explanat art 20. The places of Scripture at first sight seeme to attribute some what to Merit Bullinger Dec. 3. Serm. 9. We acknowledge that the Scripture euerie were doth seeme to attribut life and iustice to good works Rainolds in Confer c. sect 1. What if in that other place the Scripture in shew do fauour you more then vs. And he addeth that he easilie graunteth that the shew of the words of Scripture maketh more for vs then for them Agayne I will graunt 〈◊〉 the words of Christ This is my bodie in shew do fauour more your reall presence then that sacramentall which we mantaine And in an other place In shew of words our Sauiour seemeth to haue promised the keys to Peter onely Herbrand in Compendio Theol. pag. 340. saieth If the letter be vrged in those The letter against Protestants words of Daniel Redeeme thy sinnes by almes they be contrarie to their doctrine The same confesseth Hunnius l. de Iustif of those words of Tobie Almes deliuereth from all sinne and from death And the same is euident by infinit places of Scripture which Protestants are forced to expound figuratiuelie because the proprietie of the word is for vs. Zuinglius Epist ad Matthaeum Rutling to 2. thus speaketh Now remaineth that which in this matter is the hardest A hard matter for Protest to wrest the words of all to wit how we may wrest the words of Christ which they terme words of consecration Here verily we must stretch all the veyns of faith Et in Resp ad Billican he saieth that he vseth pulleis and presses to wring out the sense of the words of consecration and addeth We denie that anie one They need pullies and presses litle droppe at least sincere and pure will come from them vn-vnlesse they be prest with the weight of other places And againe How manie had we some years agoe who could acquit themselues handsomely of those words of Christ Thou art Peter c. and shew the figure of the speach And yet it was no hindrance that we could not handsomely dispatch our selues of the word Caluin 3. Instit c. 2. § 11. I know it seemeth hard to some where faith is attributed to the reprobates In Luc. 3. vers 9. As for Merit that knot is to be loosed which hindreth manie For the Scripture so often promising reward to works seemeth to attribute some merit to them Peter Martyr in Dom. 4. Hom.