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
without distinction of elect or reprobates Be euerie one of you baptized in the name of Iesus Christ And vers 41. They therefore that receaued his word were baptized So cap. 8. vers 12. They were baptized men and weomen CATHOLIKS EXPRESSELY AFFIRME Card. Bellarm. lib. 3. de Iustificat cap. 14. Simon Magus conuerted by Philippe and bapsized did follow Philippe as Luke writeth PROTESTANTS EXPRESSELY DENIE Beza cont Illyric vol. 2. Theol. p. 144. What thou writest that Simon Peter and Simon Magus receaued the same whole Not fully baptized baptisme is most false And p. 131. We do not acknowledge that the Sacraments are intirely receaued of the incredulous In Colloq Montisbel p. 118. I graunt that the intire sacraments are offered not onely to the godlie but also to the vngodlie but not receaued intirely of the vngodlie And in 2. part Resp ad acta Colloq Montisbel p. 91. The whole sacrament is not receaued of the vnworthie Besides ib. p. 110. he sayeth that the inwarde ablution of the Holie Ghost is an essentiall parte of baptisme And p. 41. seqq in Colloq pag. 355. seqq oftentimes repeateth that the blood of Christ is the principall and most essentiall parte of baptisme And will not that the reprobates receaue ether inward ablutiō or the blood of Christ And therefore will not that reprobates receaue the whole essence of baptisme Moreouer in 2. parte cit p. 76. he writeth thus We say that Baptisme is the seale of remission and generation but not in euerie one nor alwaies And in his opinion it is essentiall to baptisme to be this kinde of seale and consequently baptisme is not true essentiall baptisme in euerie one Peter Martyr cont Gardiner col 970. writeth that Baptisme consisteth of water and remission of sinnes Which remission he will not haue to be giuen to reprobats And therefore col 853. saieth If one would speake exactly he should say that the impious do not receaue the whole sacrament but onely one parte thereof Piscator in Respons ad Buscherum c. 10. The faith of the receauer pertaineth to the substance of the Sacrament But they will not admit that reprobates haue faith and therefore haue not the whole substance of the Sacrament Besides Sacramentaries commonly teach that Christ is the matter and substance of the Sacraments and namely of the Eucharist So expressely teacheth Caluin l. de Caena p. 2. and 4. Instit c. 17. § 11. Peter Martyr cont Gardiner col 655. 755. Confessio Heluet. c. 19. and Consessio Basileensis art 20. But they denie that the impious or reprobates receaue Christ and consequently must say that nether the impious nor the reprobates receaue intire baptisme or Eucharist Whereupon Bucer apud Hospin part 2. Histor fol. 147. saied That such impious as are quite impious receaue nothing but bread and wine And the like they must say of baptisme and consequently they should rebaptize such as were quite impious when they were baptized as not receauing the whole substance of baptisme without which baptisme is no true baptisme Which may be also confirmed by that which Pareus saieth Colloq Theol. 1. disput 15. That Sacraments nether signifie nor seale and much lesse do giue any thinge to the incredulous Such therefore as were incredulous when they were baptized ought to be baptized againe as not hauing receaued ether the signe or seale of baptisme THE CONFERENCE Scripture expressely saieth that the reprobate Simon Magus was baptized and that diuers others were baptized without making any distinction betweene the elect or reprobates amongst them The same say Catholiks Protestants expressely say that Simon Magus had not whole baptisme that the impious or reprobats do not receaue the whole sacraments that if we will speak exactly we must say that the impious receaue but a parte of the Sacrament ART VI. WHETHER BAPTISME BE effectuall in the reprobates or profit them anything SCRIPTVRE EXPRESSELY AFFIRMETH. Gal. 3. v. 27. For as manie of you as are baptized in Christ haue Baptisme effectuall in euerie one put on Christ Act. 2. v. 38. S. Peter speaketh thus without anie distinction of elect or reprobate Be euerie one of you baptized in the name of Iesus Christ for remission of your sinnes and you shall receaue the guift of the Holie Ghost CATHOLIKS EXPRESSELY AFFIRME Card. Bellarm. lib. 3. de Iustificat cap. 14. All infants are truely iustified by baptisme And lib. 2. de Grat. cap. 16. Originall sinne is truely remitted to many reprobates by the grace of baptisme PROTESTANTS EXPRESSELY DENIE Caluin de Rat. Concordiae p. 664. The Sacraments to the elect are helpsto saluatiō others they profit nothing De Cōsens Profiteth nothing to reprobates Sacramentor p. 754. Wediligently teach that God doth not indifferentlie put forth his power in all that receaue the Sacraments but onely in the elect And p. 761. The Sacraments profit not indifferently all but onely the elect of God Devera reform p. 325. Who admit others beside the elect to baptisme do profane it And addeth pag. 349. that baptisme was not appointed for the reprobate Beza in Colloq Motisbel pag. 385. Whome God hath not elected albeit they were baptized a thousand times with the externall baptisme of water yet faith and the Holie Ghost would Baptisme effectuall onely in the elect neuer be giuen to them And ib. and other where often The power of baptisme sheweth it selfe onely in the elect And in 2. part resp ad acta Colloq Montisbel p. 89. Faith and grace of baptisme is not giuen to all infants that are lawfully baptized Manie thousand infants baptized and not regenerated Which he repeateth p. 90. and 97. And in Colloq cit pa. 393. Manie thousande of infants receaue baptisme who yet are neuer regenerated Whereupon ib. p. 377. he writeth thus We can onely probably affirme that infants who are baptized receaue the fruite of adoption Zanchius de Praedest c. 6. to 7. maketh this conclusion To those who are not elect baptisme bringeth no cōmoditte nor the praiers made for them of the Church And in Confess c. 15. to 8. We beleiue that all are baptized with water but the elect onely with the spirit Musculus in locis tit de Baptisme None I thinke is so madde as to say that the Holie Ghost doth euē in the reprobates whiles they are baptized worke the effect of his grace which is appointed for the elect and faithfull THE CONFERENCE Scripture plainely saieth that whosoeuer are baptized in Christ do put on Christ that euerie one without distinction of elect or reprobate may be baptized for remission of sinnes The same say Catholiks Protestants plainely say that Sacraments profit onely the elect and giue nothing to others that baptisme is appointed for the elect alone that the reprobate though they were baptized a thousand times should not receaue grace that manie thousands of infantes are baptized and not regenerated that onely the elect are baptized with the
Spirit and that the coÌ„trarie is madnesse Which is so opposite to Scripture as the holie Fathers pronounce that he is no Catholik who saieth that baptisme doth not take Prosper ad c. vlt. Gallor away sinne in the baptized reprobats and manie Protestants confesse it to be coÌ„trarie to Scripture See l. 2. c. 30. ART VII WHETHER BAPTISME CLEANSETH or washeth away sinnes SCRIPTVRE EXPRESSELY AFFIRMETH. Ephes 5. v. 26. Christ loued the Church and deliuered himselfe Baptisme cleanseth for it that he might sanctifie it cleansing it by the lauer of water in the word Tit 3. v. 5. According to his mercie he hath saued vs by the Saueth lauer of regeneration and renouation of the Holie Ghost 1. Peter 3. vers 21. Whereunto baptisme being of the like sorte Remitteth sinnes now saueth you also Act. 2. v. 38. Be euerie one of you baptized in the name of Iesus Washeth sinnes Christ for remission of your sinnes c. 22. v. 17. Rise vp and be baptized and wash away thy sinnes CATHOLIKS EXPRESSELY AFFIRME Catechismus ad Parochos c. de baptismo This must be first deliuered that sinne whether it be originally contracted froÌ„ our first pareÌ„ts or committed of vs though it were so haynous as scarce could be imagined is remitted and forgiuen by the admirable vertue of this Sacrament of baptisme PROTESTANTS EXPRESSELY DENIE Whitaker Cont. 2. q. 1. c. 9. We do not get health by the outward baptisme Etib. c. 9. God forbidde that any attribute that Baptisme auaileth not to the outward Sacrament which belongeth to spirituall grace Etib. q. 6. c. 3. Baptisme of it selfe auaileth infants nothing to saluation nor infuseth faith or any grace into them Perkins in Gal. 3. to 2. col 171. Baptisme indeed saueth but Saueth not not baptisme of water Willet Cont. 12. q. 3. p. 567. Baptisme is not a remedie against Giueth not grace originall sinne 569. Baptisme doth not conferre grace Luther de Captiuit Babil c. de baptismo Baptisme iustifieth Profiteth not none nor profiteth anie ib. coÌ„t Cocleum f 408. No parte of Iustification can be attributed to baptisme Melancthon in locis edit 1522. Sacraments do not iustifie Which he repeateth l. cont Anabaptistas Zuinglius de baptismo to 2. fol. 62. Baptisme is giuen and receaued for their sakes who hould the same faith with vs not for his sake who is baptized for in him that outward signe can worke nothing Fol. 70. Externall baptisme which is done by water Helpeth not helpeth nothing to ablution of sinnes Etf. 56. Some cried that externall things are wholy vnprofitable to saluation and that no trust is to be put in them scing they are vaine and altogether vnprofitable And surely they saied well if they had not passed the bounds of charitie and modestie Fol. 97. Baptisme cannot Washeth not sinnes wash away the filth of sinne nor washeth away sinne It is nothing but a sacramentall signe whereby Gods people is bound to one faith and religion 98. Baptisme maketh vs no whit the Maketh no vs better better And l. de ver fal relig fol. 91. Some thinke that baptisme ether wipeth away sinnes or is a signe and certification of their wiping away both which say what they please not what the word of God hath tought And in Rom. 4. tom 4. The signe of baptisme is not receaued for to confirme faith for to purge sinnes Confirmeth not faith And apud Hospin part 2. Histor fol. 31. Sacraments are onely badges of Christian societie and helpe nothing to saluation Finally l. de Peccato originall to 2. f. 122. he saieth How foolish then should he seeme who for the words of Scripture would auouch that by baptismall water we are washed from sinnes Caluin 4. Instit c. 15. § 10. Now it is cleare how false it is that by baptisme we are loosed and exeÌ„pted from originall â—inne § 2. Who will say that we are cleansed by this water In Catechismo Is no lauer of the soule Washeth not pag. 36. Doest thou thinke that water is a lauer of the soule No. In Admonit vlt. ad Westphal p. 812. What if baptisme wash vs how is the onely blood of Christ otherwhere called our ablution p. 855. If they inferre that the filth of the soule is purged by the corruptible element of water the sunne of iustice it selfe wil be darkened In Actor 22. v. 16. Paule was not washed by baptisme but recedued a new confirmation of the grace which he had obtained In Rom. 4. v. 12. We denie that men are iustified by baptisme In Ephes 5. v. 26. We must beware to thinke that water purgeth the filth of the soule Beza in Catechismo vol. 1. Theol. pag. 693. Doth water wipe away sinne No. In Colloq Montisbel p. 366. The soule is not washed with water but the bodie onely p. 377. The baptisme Infants not renouated when they are baptized of water is not the lauer of regeneratioÌ„ and renouation but onely signifieth and representeth it Et 357. We thinke it absurd that infants are renouated ether at that verie time when they are baptized or befoee they be of discretion and haue knowne and apprehended Christ by faith Which also he hath in 2. part resp ad Acta p. 322. Where also he saieth p. 91. I saied and do yet say that the renouation of infants who come to be men is not to be restrained to the time of their baptisme giuen to them ether in their infancie or their youth but that it beginneth froÌ„ that time when by actuall faith they apprehend Christ Which he repeateth p. 106. And apud Grauerum in Absurdis Caluin c. 4. sect 20. I nether saied that all or anie children are regenerated at the time of baptisme Which also teacheth Musculus in locis tit de baptismo So that they will not haue children to be regenerated ether by baptisme or wheÌ„ they are baptized Zanchius l. 4. de tribus Elohim c. 5. Water is onely a signe of regeneration Piscator in Thes loco 25. Ananias saied to Paul Rise and be baptized and washe away thy sinnes not that his sinnes were to be washed away by baptisme which cannot be washed away but by the blood of Christ THE CONFERENCE Scripture plainely saieth that the Church is sanctified and cleansed by the lauer of water that we are saued by the lauer of regeneration that baptisme saueth vs that we are baptized for remission of sinnes that by baptisme sinnes are washed away The same say Catholiks Prorestants plainely say that baptisme iustifieth not saueth not auaileth nothing to saluation infuseth not faith or anie grace that it worketh nothing in him who receaueth it maketh vs no whit better cleanseth not sinne purgeth not sinne washeth not sinne wipeth not sinne away confirmeth not faith certifieth vs not of remission of sinne is onely a badge of Christian societie a signe whereby men are bound to on faith and religion that children are not
regenerated ether by baptisme or at the time when they are baptized finally that baptisme profiteth none but is a vanie and vnprofittable thing What Christians I pray the are these who make this account of their Christendome And these sayings are so repugnant to Scripture as sometimes Protestants confesse it See l. 2. cap. 30. ART VIII WHETHER IN BAPTISME euen sinnes to come be pardoned SCRIPTVRE EXPRESSELY DENIETH. Act. 8. v. 21. S. Peter speaketh thus to Simon Magus already Sinnes to come not forgiuen in baptisme baptized Doe pennāce therefore frō this thy wickednesse and pray to God if perhaps this cogitation of thy hart may be remitted thee 1. Cor. 5. v. 5. S. Paul commandeth a Corinthian baptized for incest to be deliuered to Sathan that his spirit may be saued in the day of our Lord. CATHOLIKS EXPRESSELY DENIE C. Bellarm. l. 1. de baptismo c. 18. Catholiks gather that the efficacie of baptisme doth not extend it selfe vnto the time to come but onely to the time past for it pardoneth sinnes committed and not yet remitted PROTESTANTS EXPRESSELY AFFIRME Perkins in Serie Causarum c. 33. In baptisme once administred Sinnes prēsent and to come forgiuen in baptisme is giuen remission of sinnes not onely past and present but also of those that are to come all your life time The like he hath in Galat. 3. to 2. Whitaker lib. 8. cont Dur. sect 101. Who are baptized are baptized in Christs death but Christs death auaileth to wash away not onely those sinnes which goe before baptisme but also those which follow in all the life time The like he hath Cont. 2. q. 5. 7. p. 515. Willet Cont. 12. q. 6. p. 579. Baptisme is a seale of remission of sinnes for the confirmation of our faith euen of those which are committed after baptisme as well as of sinnes done before Therefore baptisme sealeth vnto vs the remission of all our sinnes going before or following after Bezal Quaest resp vol. 3. p. 344. Baptisme therefore doth not abolish onely sinnes past Yea the fruite thereof stretcheth through the whole life of the faithfull And in Hebr. 10. v. 11. Whosoeuer is sprinkled with blood of Christ is deliuered for euer from sinnes past and to come Et Epist 5. The fruit of baptisme is the sealing of adoption the ablution from sinnes both past and to come Daneus de baptismo cap. 18. tom 2. Howsoeuer that grace and remission of sinnes be sealed vnto vs it pertaineth as is referred in all Christs sacramēts to blot out all our sinnes past present and to come Zanchius in sua Confessione cap. 18. to 8. For baptisme is not giuen in remission onely of originall or sinnes past but of all for all the life time Festus Homius in Disp 44 Remission of sinnes not onely of those which were committed before baptisme but also of those which are to be committed all the life is sealed in baptisme vnto the faithfull More of their like sayings may be seene in my Latin booke c. 9. art 8. THE CONFERENCE Scripture plainely teacheth that a baptized man must doe pennance for remission of such sinnes as he committeth after baptisme that a baptized man was deliuered to Sathan that his soule might be saued The same say Catholiks Protestants plainely teach that in baptisme is giuen remission of sinnes past present and to come that baptisme auaileth for sinnes that follow all the life time that baptisme is a seale of remission of sinnes as well committed after as before that whosoeuer is once sprinkled with Christs blood is deliuered for euer of all sinnes past and to come that in baptisme is giuen and sealed to the faithfull remission of all sinnes to be committed all their life time Which is to oppen a brode way to all wickednesse And whereas Protestants haue falsely saied that the Pope giueth pardons for sinnes to be done we see that they Protestants pardon to sinne manifestly giue such pardon to all and euerie one that is baptized or iustified with them ART IX WHETHER THE CHILDREN of the Faithfull be borne and abide in state of damnation vntill they be baptized SCRIPTVRE EXPRESSELY AFFIRMETH. Ephes 2. v. 3. And we were by nature the children of wrath Children of faithfull borne in state of damnation as also the rest Rom. 5. v. 12. As by one man sinne entred into this world and by sinne death and so vnto all men death did passe v. 15. For if by the offence of one manie died v. 18. Therefore as by the offence of one vnto all men to condemnation so also by the iustice of one vnto all men to iustification of life The same also is cleare by the places before cited for the necessitie of baptisme CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in 1. Cor. 7. v. 14. It is a new and profane paradoxe of Caluin that the children of Christian parents are borne the sonnes of God PROTESTANTS EXPRESSELY DENIE Perkins de baptismo tom 1. col 842. Baptisme doth not Not in sote of damnation make the children of Christian parents the sonnes of God but onely doth seale vnto them the couenant of grace and certifieth them that they are comprehended in it In Gal. 2. v. 15. Originall sinne which is hidden from beginning in them is not imputed to them The children of the faithfull are borne Saints Willet Cont. 12. q. 3. p. 565. The children of the faithfull are Are holie holie already euen before they be baptized Zuinglius in 1. Co. r 12. tom 4. The children of Christians are In the Church with in the Church and bodie of Christ euen before they be Christened Caluin 4. Instit cap. 16. § 31. Who are borne of faithfull parents Are Saints are by supernaturall grace Saints § 32. Streight after they are borne they are had and acknowledged of God for children In Actor 8. v. 37. I say that the children of the godlie are borne Members of Christ children of the Church and from the wombe reputed members of Christ And de ve◠reform pag. 349. he stretcheth this fauour not onely to the immediat children of faithfull parents but also manie generations after and as he saieth 4. Instit c. 16. § 9. to the thousand generation And seing that there is no man in the world who is a thousand generations from Noe he must say that all children whosoeuer at lest all the elect are borne saints and in state of grace saluation Beza l. cont Heshus vol. 1. Theol. p. 307 The children of Are Saints the faithfull are saints before God euen from the wombe The like hath Confessio Heluet. cap. 20. Gallica artic 35. Peter Martyr in locis Class 2. c. 8. and others commonly as also may appeare by what hath beene saied before art 4. Nay sometimes they say that euen the children of Infidels are borne in state of grace and saluation Zuinglius de baptismo to 2. f. 91. Infants which are borne Infidels
Soules be already fully happie they may easily harken to vs and request helpe of God So that for to bereaue vs of the praiers of Saints they bereaue them of their heauenlie felicitie THE CONFERENCE Scripture expressely affirmeth that the Saints are now before the throne of God and in his temple and that the good theefe was in paradise with Christ The same say Catholiks Protestants expressely denie that Saints enioy their assured felicitie their present glorie and happines and say that their hope is differred vnto the last daye that all the Saints sleepe vnto the last day and know not what is done that they as yet enioye not their essentiall glorie and felicitie ART III. WHETHER THE GLORIE OF all the Saints be equall SCRIPTVRE EXPRESSELY DENIETH. 1. Corina 15. ver 41. One indeed glorie of the sunne an other Saints differ in glorie glorie of the moone and other glorie of the starres For starre differeth from starre in glorie so also the resurrection of the dead CATHOLIKS EXPRESSELY DENIE C. Bellarm. l. 3. de Iustif c. 16. The testimonies of the Scripture do teach that the rewards in heauen are not equall PROTESTANTS EXPRESSELY AFFIRME Peter Martyr in 1. Cor. 15. v. 32. But if God in giuing euerlasting No degrees of reward life do not respect the worth of our workes whence shall we gather these degrees of rewards Againe our aduersaries haue deuised this distinction of substantiall and accidentall reward They shall haue the brightnes of the sunne that is equally Equall glorie the greatest glorie Pareus l. 5. de Iustif c. 20. The Papists do feigne diuers degrees of eternall life But whence haue they the degrees which they make Perkins in Galat. 1. tom 2. All the elect enjoy equall essentiall Equall essentiall glorie glorie Caluin in Matth. 20. Some Protestant interpreters do gather this summe Because the heauenlie inheritance is not gotten by merite of workes but is giuen freely that the glorie of all shal be equall THE CONFERENCE Scripture expressely teacheth that the dead shall rise as differēt in glorie as one starre differeth from an other The same say Catholiks Protestants expressely teach that there is no distinction of substantiall or accidentall glorie that the substantiall glorie of all the elect shal be equall that there are no degrees of euerlasting life no degrees of reward in heauen that all shall equally enioy the greatest glorie Which some Protestants confesse to be repugnant to Scripture See lib. 2. c. 30. ART XX. WHETHER ANGELS AND Saints in heauen pray for vs SCRIPTVRE EXPRESSELY AFFIRMETH. Zacharie 1. v. 12. And the Angel of our Lord answered and Angels pray for vs. saied O Lord of hosts how long wilt thou not haue mercie on Hierusalem and on the citties of Iuda with which thou hast beene angrie 2. Machabees 15. v. 12. And the vision was in this manner And Saints Onias who had beene the high preist a good and benigne man stretching forth his hands praied for all the people of the Iewes v. 14. This is a louer of his brethren and of the people of Israel this is he that praieth much for the people and for the whole cittie Hieremie the Prophet of God CATHOLIKS EXPRESSELY AFFIRME Councel of Trent sess 25. cap. de Inuocat saieth that their opinion is impious who say that the Saints pray not for vs. PROTESTANTS EXPRESSELY DENIE Confession of France art 24. We beleiue that whatsoeuer Saints pray not for vs. men haue feigned of the praier of Saints is nothing else but the frauds and deceit of Sathan The like hath Confes Heluet. c. 5. and Apol. Confes August c. de inuocat Willet Controu 9. quaest 3. pag. 440. Saints do not pray for vs. Whitaker ad Rat. 4. Compiani Whether the Martyrs and Saints in heauen do pray to Christ for vs we know not Zuinglius in Explanat art 20. There cannot be alledged out of the Bible any doctrin or exāple that proueth Saints in heauen to pray for vs. If as you feigne they pray for vs they will moue God nothing For it is not done from the heart Bullinger Decade 4. Serm. 5. The Scripture teacheth not Angels pray not for vs. that Angels pray De Origin cultus Diuorum cap. 15. It becometh not the Saints taking to themselues the office of Christ to pray for vs. Caluin 3. Instit c. 20. § 21. What Angel or Diuel euer tould any man any sillable of this praier of Saints which they feigne In 1. Tim. 2. v. 5. It is a mere fiction bred in the braines that the dead pray for vs. Daneus Controu 7. p. 1311. They request nothing of God Nether in generall nor in particuler ether in generall or in particular for the necessities of those that liue on earth Polanus in Disp priuat disp 25. The Saints departed pray not God for the liuing ether in generall or in particular Vorstius in Antibellarm pa. 281. We denie that the holie Angels and especially the soules of the Iust departed hence do pray in particular for our necessities Pareus in Colloq Swal 3. They should sinne if they They should sinne if they praied for vs. praied for vs. Because they should both accuse God of vnmercifulnes as if he heard not sufficiently Christs praiers and also should reproue Christ of weaknes and fluggishnes THE CONFERENCE Scripture expressely teacheth that an Angel and Onias and Hieremie after their death did pray for the people The same say Catholiks Protestants expressely teach that nether Angels nor Saints pray for vs that it becometh not them to pray for vs that they should sinne if they praied for vs that they do it not frō their heart that they pray nether in generall nor in particular for vs that the praier of Saints is a fiction fraude and deceit of the diuell Which is so opposite to Scripture as some Protestants acknowledge it See lib. 2. c. 30. ART V. WHETHER SAINTS IN heauen care for our matters SCRIPTVRE EXPRESSELY AFFIRMETH. 2. Machabees 15. ver 12. and 15. And the vision was in this Saints haue care for vs. manner And that Hieremie put forth his right hand and gaue vnto Iudas a sword of gould saying Take the holie sword a gift from God wherewith thou shalt ouerthrow the aduersaries of my people Israel 1. Cor. 13. v. 8. Charitie neuer falleth away 2. Peter 1. vers 15. And I will do my diligence you to haue often after my decease also that you may keepe a memorie of these things CATHOLIKS EXPRESSELY AFFIRME Card. Bellarm. l. 1. de Sanctis c. 18. The Angels pray for vs and haue care of vs in particuler therefore much more the spirits of holie men PROTESTANTS EXPRESSELY DENIE Tindal in Fox Acts p. 1137. What buildest thou Churches Saints be not our freinds foūdest Abbies Chauntries and Colleges in the honour of Saints to my Mother S. Peter Paul and Saints that be dead to make of them thy freinds They need it
sect 8. In all these things the Apostles did alledge their testimonie and themselues also as witnesses of that trueth which they tought And l. 3. sect 3. The Apostles were witnesses of their doctrine and they gaue authoritie to their doctrine See him Cont. 4. l. 8. c. 9. PROTESTANTS EXPRESSELY DENIE Whitaker Controu 1. q. 3. c. 11. God alone is a sufficient witnesse None but God is a sufficient witnesse of himselfe And l. 3. de Scriptura c. 13. sect 3. The people did not beleiue Moises for himselfe but for that diuine and great miracle Beleife was giuen to Moises and Paul not for themselues but for Gods authoritie which appeared in their ministerie And ib. sect 1. The testimonie of the Church as of the Church is but humane And Contr. 1. q. 3. c. 11. cit The iudgment of the Church is humane The same followeth euidently of that which they saied in the former article For if the Apostles doctrine must be examined it is manifest that they are not sufficient witnesses of their doctrine The same Whitaker Contr. 2. q. 4. c. 3. Yea after Christs Not the Apostles ascension and that descent of the Holie Ghost vpon the Apostles manifest it is that the whole Church erred about the vocation of the Gentils and not the vulgar Christians onely but euen the very Apostles and Doctors These were great errours and yet we see that they were in the Apostles euen after the Holie Ghost had descended vpon them THE CONFERENCE Scripture expressely affirmeth that the Apostles had the holie Ghost giuen them to testifie of Christ that they were ioyned with the holie Ghost witnesses of Christ that they were witnesses appointed of God that their testimonie is true that all may beleiue through Saint Ihon that the faithfull beleiued God and Moyses The same say Catholiks Protestants expressely say that none but God is a sufficient witnesse of the trueth that nether Paul nor Moises were to be beleiued for themselues that the testimonie of the Church is but humane That the Apostles erred and that greatly euen after the holie Ghost had descended vpon them ART VIII WHETHER THE APOSTLES learnt anie point of Christian doctrine after Christs ascension SCRIPTVRE EXPRESSELY AFFIRMETH. Ihon 16. v. 12. Yet manie things I haue to say to you but you The Apostles learnt some thing after Christ cannot beare them now but when he the Spirit of trueth cometh he shall teach you all trueth CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Ioan. 16. v. 12. By this testimonie is clearly proued that Christ tought not all by word of mouth but that both the Apostles and the Church learnt many things of the Holie Ghost PROTESTANTS EXPRESSELY DENIE Whitaker Contr. 1. q. 6. c. 10. The holie Ghost did suggest no They learnt nothing other things then those which Christ had tought Caluin in Ioan. 14. vers 26. Marke what all these things are which he promiseth that he Spirit shall teach He saieth He shall suggest or bring to mind whatsoeuer I haue saied Whence it followeth that he shall not be a coyner of new reuelations And 4. Institut c. 8. § 8. That limitation is carefully to be noted where he appointeth the holie Ghost his office to suggest whatsoeuer he had tought by worde of mouth Beza in Ioan. 14. v. 26. The Apostles nether learnt nor tought any point of Christian and sauing doctrine after the departure of the Lord. THE CONFERENCE Scripture expressely saieth that manie things were tould to the Apostles which they could not beare in Christs time that the holie Ghost was to be sent to teach them all trueth The same say Catholiks Protestants expressely teach that the Apostles learnt no point of Christian doctrine after Christs departure that the Holie Ghost reuealed no new thing to them that he suggested no other thing then Christ had tought ART IX WHETHER IVDAS WAS TRVELY a disciple or in the true Church of Christ SCRIPTVRE EXPRESSELY AFFIRMETH. Matth. 10. v. 1. seq And hauing called his twelue disciples Iudas was truely a disciple of Christ together he gaue them c. And the names of the twelue Apostles be these The first Simon who is called Peter and Iudas Iscariot who also betrayed him Et c. 20. v. 14. 47. Marc. 14. v. 10. 43. Luc. 22. v. 3. 47. he is called one of the twelue Ihon 12. v. 14. One therefore of his disciples Iudas Iscariot Actes 1. v. 17. Iudas who was the captaine of them that apprehended Iesus who was numbred among vs and obtained the lot of this ministerie v. 25. Shew of these twoe one whome thou hast chosen to take the place of this ministerie and Apostleship from the which Iudas hath preuaricated And the lot fell vpon Mathias and he was numbred with the eleuen Apostles CATHOLIKS EXPRESSELY AFFIRME Card. Bellarm. l. 3. de Eccles c. 7. Iudas was once of the true Church for he was an Apostle one of the twelue and called a Bishop of the Prophet Dauid psal 108. Which could not be true vnlesse he had beene of the Church PROTESTANTS EXPRESSELY DENIE Whitaker Controu 2. q. 1. cap. 7. I answere that the reprobate Iudas neuer of the Catholik Church Iudas was neuer of the true Catholik Church He held for a time a principall place in the outward societie of the Church because he was an Apostle but this made him not of the true Catholik Church But how he was one of the Apostles Austin telleth Tract 61. in Ioan. That how he was one in number not in merit Neuer an Apostle indeed Neuer true member of the Church are in shew not in vertue But what is in shew seemeth to be but is not indeed Daneus Controu 4. c. 2. Iudas Iscariot and Simon Magus were neuer true members of the true Church of God Of the same opinion are Protestants commonly who denie that anie reprobate can be in the true Church as we shall see hereafter c. 8. THE CONFERENCE Scripture expressely saieth that Iudas was one of Christs disciples one of the twelue Apostles was numbred amongst them obtained the lot of their ministerie had the place of Apostleship which S. Mathias afterwards had The same say Catholiks Protestants expressely say that Iudas was neuer of the true Catholik Church seemed to be one of the Apostles but was not indeed ART X. WHETHER IVDAS WAS a Bishop SCRIPTVRE EXPRESSELY AFFIRMETH. Actes 1. v. 20. For it is written in the booke of psalmes Be Iudas was a Bishop their habitation made desert and be there none that dwell in it and his Iudas Bishoprick let an other take CATHOLIKS EXPRESSELY DENIE C. Bellarm. cited in the former article Iudas is called a Bishop of the Prophet Dauid PROTESTANTS EXPRESSELY DENIE Whitaker Cont. 2. q. 1. c. 7. Iudas was an Apostle therefore no He was no Bishop Bishop because the Apostles were no Bishops The same say other Protestants who denie that the Apostles were
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
are to be had and kept especially in Churches PROTESTANTS EXPRESSELY DENIE Iuel art 14. sect 2. The Iewes had no manner of Image nether painted nor grauen in their temples Luther in Deuteron 7. to 3. I do not much loue images and would they were not in Churches Zuinglius l. de ver fals relig c. de Statuis Images must Not in tēples be taken out of Churches Sadeel ad Art 59. Abiurat God abhorreth images Peter Martyr in locis tit de Cult Imaginum § 22. We must not suffer that Images be had in Churches And in this point the Protestants doctrine is well enough knowne by their deeds yea some of them goe so farre as they denie that we may paint any Images of Christ or the Saints For thus saieth Leo Iudae in Zuinglius to 2. f. 627. If Christ and his Saints be in heauen it is wickednes euen to make their images With whome agreeth Zuinglius ib. 630. Hoffman also ib. f. 631. saieth That good man thinketh that images may be kept and suffered so that none do adore or worshippe thē But this opinion is contrarie to the testimonies of Scripture wherein the Lord commandeth that we shall not make them The same intimateth Confessio Heluet. c. 4. THE CONFERENCE Scripture expressely saieth that God commanded twoe Images of Angels to be made and put in the Oracle that Salomon made twoe others and put them in the middest of the inner temple The same say Catholiks Protestants expressely say that God abhorreth images that they are not to be suffered in Churches no that the Images of Christ and his Saintes are to be made that the Iewes had no manner of Images in their temple ART IV. WHETHER THE HEATHENS or Idolaters did thinke their Idols to be Gods SCRIPTVRE EXPRESSELY AFFIRMETH. Exod 32. v. 8. God himselfe thus speaketh vnto Moises They haue made to themselues a molten calfe and haue adored and immolating hostes vnto it haue saied These are thy Gods Israel that haue brought thee out of the land of Egypt Actes 19. v. 26. Demetrius a Heathen hath these words Heathens thought theirs Idols to be Gods Sirs you see and heare that this same Paul by persuasion hath auerted a great multitude not onely of Ephesus but almost of all Asia saying That they are no Gods which be made by hands CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 2. de Imagin c. 13. It is false that the Heathens did not thinke the idols to be Gods PROTESTANTS EXPRESSELY DENIE Caluin 1. Instit c. 11. § 9. Nether are the Heathēs to be thought They thought not so to haue beene so blockish as that they knew not that God was an other thing then stones and stockes Daneus Controuer 7. p. 1394. It is a lie that the Heathens did beleiue the Images of their Gods to haue beene their Gods themselues Zuinglius in Resp ad Valentin to 1. f. 247. The Heathens did no more account their Idols to be Gods then now we vse to account of our Images The like say Peter Martyr Controu Gardiner col 396. and Sadeel ad art 59. abiurat THE CONFERENCE Scripture plainely teacheth that the idolaters did say that their molten calfe was their God that Demetrius a Heathen reprehēded S. Paul because he tought that they were no Gods which were made by mens hands The same say Catholiks Protestants plainely say that the Heathēs did not thinke stocks or stones to be their Gods that it is a lie that they thought the images of their Gods to be Gods themselues And yet these men who against the plaine testimonie of Scripture do defend the Heathens do accuse the Catholiks that they make Images their God THE SVMME OF THIS CHAPTER OF TEMPLES or materiall Churches Out of that which we haue rehearsed in this Chapter it appeareth that Protestants haue other kind of temples then the Scripture and Catholiks haue For the Scripture and Catholiks teach that temples or Churches are also for priuat praier that they are to be adorned and that images of Angels or Saintes are to be put in them all which Protestants denie and consequently they robe the Churches of one of their ends for which they are instituted and of their ornaments and holie Images CHAPTER IX OF BAPTISME ART I. WHETHER WATER BE necessarie to Baptisme SCRIPTVRE EXPRESSELY AFFIRMETH. I HON 3. v. 5. Vnlesse a man be borne againe of Water necessarie to baptisme water and the Spirit he cannot enter into the kingdome of God Ephes 5. v. 26. As Christ also loued the Church deliuered himselfe for it that he might sanctifie it cleansing it by the lauer of water in the word CATHOLIKS EXPRESSELY AFFIRME Councel of Trent sess 7. com 2. If anie say that true and naturall water is not necessarie to baptisme be he accursed PROTESTANTS EXPRESSELY DENIE Beza Epistola 2. vol. 3. Theol. Though water be wanting if Not necessarie the baptisme of one cannot nor ought to be differred with edification surely I would as well baptize with any other liquor as with water Polanus in Sylloge Thes part 2. p. 556. The externall and sensible matter of baptisme is water and that wanting an other liquor proportionable Festus Homius in Disput 45. We do not greatly denie but where no water can be had there some other liquor which hath the some vse that water hath and is very proportionable thereto may be vsed in the place thereof Vorstius in Antibellarm p. 367. Bellarmin and his do more restraine this essence of baptisme then our men are wonte to doe Whiles he auoucheth that pure water and that solemne forme In the name of the Father c. is simply in all places and times precisely necessarie Agayne Extraordinarily and in some most rare and vnusuall cases we do not deny but that some other kind of liquor which hath the same vse that water hath may be vsed The same teacheth Luther in Colloq Mensal cap. 15. and Riuet iudgeth it probable tractat 3. sect 3. Nether is it disliked by Saddel ad Artic. abiurat 11. CONFERENCE OF THE FORESAIED WORDS Scripture plainely saieth that vnlesse one be borne againe of water he cannot enter into the kingdome of heauen that Christ cleanseth his Church with the lauer of water The same say Catholiks Protestants plainely say that water is not simply necessarie that extraordinarily and in case of necessitie one may baptize in other liquor as well as in water that where water wanteth an other liquor proportionable may suffice Which is so euident a contradiction of Scripture as Protestants themselues sometimes confesse it See lib. 2. cap. 30. ART II. WHETHER INVOCATION of the holie Trinitie be necessarie in baptisme SCRIPTVRE EXPRESSELY AFFIRMETH. Matthew 28. ver 19. Going teach ye all nations baptizing them in the name of the Father and of the Sonne and of the Holie Ghost CATHOLIKS EXPRESSELY AFFIRME Catechismus ad Parochos cap. de baptismo Pastors shall teach that this is the perfect and absolute
forme of baptisme I baptize the in the name of the Father c. and afterward addeth that this forme doth especially pertaine to the substance of baptisme PROTESTANTS EXPRESSELY DENIE Luther l. de Captiuit Babil tom 2. fol. 75. Howsoeuer baptismeâ—â—s Not necessarie giuen so that it be not giuen in the name of a man but in the name of God it truely saueth Nay I doubt not but if one take it in the name of the Lord albeit a wicked Minister do not giue it in the name of the Lord that he is truely baptized in the name of the Lord. Zuinglius ad Struthionem to 2. f. 312. Nether am I ignorant that the Apostles did not acknowledge these words In the name of the Father c. for such as without them baptisme could not stand De baptismo ib. fol. 65. It is euident that these words of Christ which he vseth Mathew c. 28. are not so to be taken as if they were a certaine forme of baptisme And fol. 77. It shall appeare that Christ would not that in baptizing we should vse this forme of words I baptize thee in the name of the Father c. Caluin de ver reform p. 235. Papists disputing about the forme of baptisme stand vpon the bare pronunciation of the words as if Christ when he commanded the Apostles to baptize in the name of the Father and of the Sonne and of the Holie Ghost had prescribed them I know not what magicall charme Vorstius in Antibellarm pag. 366. According to our mens opinion nothing els is required to the essence a baptisme but the plunging of that man into the water who is mynded publikely to professe Christ p. 367. About the forme of baptisme if that must be essentiall here we plainly disagree For indeed it no way consisteth in that pronuntiation of words but in the immersion of the man or the sprinckling of him with water done in the name of Christ or of the holie Trinitie THE CONFERENCE Scripture plainely teacheth that Christ commanded to baptize in the name of the holie Trinitie Catholiks say the same Protestants plainly teach that inuocation of the holie Trinitie is not essentiall to baptisme that baptisme howsoeuer giuen in the name of God nay though it be not giuen in Gods name so it be taken in Gods name is true baptisme that baptisme may consist without inuocation of the holie Trinitie that Chtist prescribed no certaine forme of words nor would that we should vse the foresaied words whiles we baptize that to stand vpon it is to make it a magicall charme Which contradiction of Scripture is so cleare as some Protestants confesse it As you may see infra l. 2. c. 30. ART III. WHETHER BAPTISME BE necessarie by necessitie of precept SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 28. v. 19. Going teach ye all nations baptizing them Baptisme necessarie by coÌ„mandment in the name of the Father c. Act. 2. vers 38. Be euerie one of you baptized in the name of Iesus Christ for remission of your sinnes CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Session 7. Can. 5. If anie shall say that baptisme is free that is not necessarie to saluation be he accursed PROTESTANTS EXPRESSELY DENIE Whitaker Cont. q. 47. c. 2. It is lawfull to abstaine from baptisme Not necessarie by commandment so there be no contempt or scandall in the fact Casaubon Epistola ad Card. Perron Manie Protestants put baptisme amongst those things which whether they be absent or present it skilleth not much Bucer in Math. 9. I answere that baptisme as an externall thing is of lesse importance then that the Lord should haue greatly commanded anie thing about it Zuinglius de Baptismo tom 2. fol. 96. Baptisme is a ceremoniall thing which the Church may well omit or take away OEcalampadius l. 2. Epist pag. 363. It is an externall thing which the law of Charitie may dispense with THE CONFERENCE Scripture plainely teacheth that Christ and the Apostles commanded baptisme Catholiks say the same Protestants plainely teach that Christ did not greatly commande any thing about baptisme that the Church may well take it away that we may abstaine from it so there be no contempt or scandall and that it skilleth not much whether we haue it or want it ART IV. WHETHER BAPTISME be necessarie to saluation in necessitie of means SCRIPTVRE EXPRESSELY AFFIRMETH. Ihon 3. vers 5. Amen Amen I say to thee Vnlesse a man Baptisme a necessaâ—ie meane to saluation be borne againe of water and the Spirit he cannot enter into the kingdome of God CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 6. c. 4. Which transferring from iniustice to iustice after the promulgation of the Ghospell cannot be done without the lauer of regeneratioÌ„ or desire thereof PROTESTANTS EXPRESSELY DENIE Whitaker Cont. 1. q. 6. cap. 8. The saluation of infants doth Not a necessarie meane not depend of the Sacraments And l. 8. cont Dureum sect 73. Who now exclude infantes dying before baptisme from life speake against Scriptures against Gods mercie and against the ancient custome And he saieth that Protestants reiect the Catholik doctrine of necessitie of baptisme as impious and inhumane Confession of Scotland pag. 159. We detest and reiect his Popes cruell iudgment against infants dying without baptisme and the absolute necessitie of baptisme which he putteth Caluin in Marci 16. v. 16. We say that baptisme is not simply necessarie but in regard of our obedience And 4. Instit cap. 15. § 12. Children who dye before they be christened are not shut out ChildreÌ„ saued without baptisme of the kingdome of God Beza cont Westphal vol. 1. p. 256. If anie mans childe die before he be christened we doubt not of his saluation And in 2. part resp ad Acta Colloq Montisbel p. 128. The question is whether baptisme be simply and absolutely necessarie to saluation which I with all right beleiuers do denie Peter Martyr in Thes pag. 1008. Christians children are saued howbeit they dye before they be baptized Daneus Cont. de baptismo cap. 4. We accurse them who bring in absolute necessitie of baptisme Et c. 8. It is blasphemie that baptisme is precisely necessarie to saluation Vorstius in Antibellarm p. 368. Our men openly disclaime from Papists that vrge the absolute necessitie of baptisme THE CONFERENCE Scripture plainely teacheth that the water of baptisme in necessarie for one to enter into the kingdome of God Catholiks say the same ProtestaÌ„ts plainely teach that Baptisme is not necessaire to saluation not simply not absolutely not precisely necessarie that infants are saued without baptisme and that the contrarie doctrine is against Scripture impious inhumane and to be detested ART V. WHETHER SIMON MAGVS receaued or reprobates receaue whole and intire baptisme SCRIPTVRE EXPRESSELY AFFIRMETH. Act. 8. ver 13. Then Simon also himselfe beleiued and being baptized he cleaued to Philippe Simon Magus was baptized Actes 2. vers 38. S. Peter speaketh
there is a Christ The Epistle to the Hebrews in he whole eleuenth chapter putteth the obiect of it diuers and manifould but faith cannot nor must not be saied to iustifie in regard of them all Zuinglius in Ioan. 2. to 4. Manie beleiue Christ to be the Sonne of God that he was borne suffered and raised from death but this faith iustifieth not Sadeel in Resp ad Artic. abiurat 33. It is not sufficient if I beleiue that Iesus Christ came into the world suffered death rose againe and ascended into heauen For this historicall faith will not saue me Of the same opinion are other Protestants as appeareth by their words cited in the former article as also because they denie that the Catholik or as they speake historicall faith wherewith we beleiue what God hath reuealed generally to all is iustifying faith and likewise because they will haue iustifying faith to be onely a speciall trust which euerie elect man hath of Gods fauour towards himselfe THE CONFERENCE Scripture expressely saieth that the faith of the diuinitie of Christ maketh God to abide in vs and vs in God that it maketh men blessed is that which sufficieth to baptisme and which giueth life Catholiks say the same Protestants expressely say that faith wherewith Christ is beleiued to be God and man helpeth none that that faith wherewith all the misteries of our redemption are beleiued is a feigned faith that it is no iustifying faith wherewith we beleiue Christ or that he was borne suffered and rose againe ART IV. WHETHER IVSTIFYING faith be one SCRIPTVRE EXPRESSELY AFFIRMETH. Ephes 4. v. 5. One Lord one faith one baptisme Faith is bu◠one CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 1. de Iustif c. 5. There are not manie faithes For there is but one faith by reason of one and the same formall obiect whereby all things are beleiued PROTESTANTS EXPRESSELY DENIE Scharpe de Iustif Contr. 1. Iustifying faith according to Faith is twoefould the diuersitie of the subiect is twoe fould one of Infants an other of men The faith of Infants can nether haue knowledge nor application of the promises of grace as in men it hath yet Infants haue their notions stirred vp by the Holie Ghost Polanus 2. part Thes tit de Fide p. 611. Infants albeit Infants haue a different faith from men they haue not the same faith in all points that men haue by reason of the weaknesse of their organs yet they haue some thing correspondent to it which the Holie Ghost worketh immediatly in them according to their capacitie and strenght for their iustification Caluin 4. Institut cap. 16. § 19. I will not rashly say that Infants are indued with the same faith which we feell in our selues Et § 21. If hauing receaued baptisme they departe this life before they come to years of discretion God reneweth them by the vertue of his spirit in a manner vnknowne to vs which himselfe alone knoweth Beza in Explicat Christianismi vol. 1. p. 186. Faith is in a manner twoefould One wherewith Christ is knowne in common and as it were generally to wit wherewith we assent to the historie of Christ and the propheties written of him which faith is sometimes giuen euen to the reprobates An other which is proper and peculier to the elect In Colloq Montisbel pag. 402. The learnedest Diuines of our age do not say that faith it selfe is actually infused into the mynd of Infants but onely some beginning thereof and as it were some seed or roote Wherefore Iacobus Andreae ib. fol. 403. saieth Your worshippe if I haue well vnderstood you discourseth of a double kinde of faith whereof A double kinde of faith the one is ioyned with vnderstanding the other is esteemed of you like to seede Kemnice in 2. part Exam. Concil Trid. p. 92. denieth that Infants haue the same faith which men haue but some other thing which saieth he we nether well vnderstād nor can expresse by words what it is yet we call it faith because Scripture calleth that instrument wherewith the kingdome of heauen is gotten faith THE CONFERENCE Scripture as plainely saieth that there is but one faith as it saieth that there is but one God one baptisme The same say Catholiks Protestants plainely say that faith is twoefould that Infants haue some things correspondent to faith that they haue not altogether the same faith that men haue that they are renewed in a manner vnknowne to vs that they haue onely a beginning root or seed of faith that we know not what it is which they haue in steed of of our faith that there is a twoefould faith one with vnderstanding an othet without that there is one faith of Infants an other of men one of the elect an other of reprobats ART V. WHETHER ALL THE ARTIcles of faith may be beleiued without the Holie Ghost SCRIPTVRE EXPRESSELY DENIETH. Math. 16. v. 17. Flesh and blood hath not reuealed it to thee Faith not without the holie Ghost but my Father which is in heauen 1. Corint 12. v. 3. No man can say our Lord Iesus but in the Holie Ghost 2. Cor. 3. v. 5. Not that we be sufficient to thinke any thing of our selues as of our selues but our sufficiencie is of God CATHOLIKS EXPRESSELY DENIE D. Stapleton lib. 8. Princip cap. 2. It is an errour that anie can beleiue all the articles of faith by onely humane faith PROTESTANTS EXPRESSELY AFFIRME Whitaker Contr. 1. q. 4. c. 1. We may in some sorte know all the doctrine of Scripture and haue historicall faith by the All articles may be beleiued without the holy Ghost ministerie of the word so that we know all the articles of faith and iudge them to be true and that without internall light of the Holie Ghost as manie wicked men and the Diuels doe Perkins in Gal. 2. to 2. fol. 89. The Papists define iustifying faith that is a guift of God wherewith we beleiue the articles of faith and all the word of God to be true But this faith the diuels haue The same say Melancthon and Beza cited in the former article and others who teach that diuels may haue the same Catholik or as they speake historicall faith wherewith the misteries of faith are beleiued which Christians haue Wherevpon thus writeth Pareus in Gal. 3. lection 32. Without trust it would be onely historicall faith which euen hypocrites haue yea the Diuels themselues who know and beleiue the Ghospell to be true THE CONFERENCE Scripture plainely saieth that flesh and blood reueale not the diuinitie of Christ but the heauenlie Father that none cā call Iesus Lord but in the Holie Ghost that of our selues we are not able so much as to thinke any good The same say Catholiks Protestants plainely say that without the light of the Holie Ghost we can iudge all the articles of faith to be true that it is not a guift of God te beleiue all the articles of faith and all
neighbour that euerie good worke is to be directed onely for chastizment of our bodie or profit of our neighbour that it is not amōg the dueties of a Christian man which profiteth not our neighbour that before God we must cease from workes that our workes are to be directed to man onely and not to God Which sometimes Protestants themselues confesse to be contrarie to Scripture See l. 2. c. 30. THE SVMME OF THIS CHAPTER OF GOOD workes in generall The things which we haue rehearsed in this chapter do clearly shew that Protestants teach farre otherwise of of good workes then Scripture doth For the holie Scripture and Catholiks with it teacheth that good workes of the iust are not sinnes are a sweet sauour before God are intirely good are iust or iniust worthie meritorious vnequall not all commanded of God profitable and necessarie to iustification and saluation cause of saluation testimonie of iustice and election a cause why God loueth vs that we ought to do good workes and for Gods glorie and that we may also do them partly for reward All which are denied of Protestants They also shew that in this matter of good workes What Protest steale from goost workes if in anie whatsoeuer Protestants playe the thieues and steale For from the workes of sinnes they steale all goodnesse And from the workes of the iust they steale intire goodnesse true goodnesse true iustice sweetnes worth and merit before God who iudgeth of them as they are indeed They steale away also their necessitie and vtilite of iustifying and sauing their causalitie of saluation o◠of Gods loue towards vs their force of testifying iustification or election our obligation to do them and the end for which they are to be done to wit reward and Gods glorie And consequently they take out of the world all true vertue or iustice and the sweetnes thereof and also the worth the commoditie the efficacitie the testification and end and in their steed bring in mere sinnes mere iniquities stenches dung vnpleasant to God vnworthie of God and vnprofitable to vs yea hurthfull and pernitious And yet these men take it in euill parte to be called enemies of good workes or that they speake contemptuously of them But how I pray you can they speake more contemptuously of good workes they Protest enemies of good workes callling them ill sinnes mere sinnes mere iniquities mere pollutions stenches and dung in the sight of God who iudgeth no otherwise of them then they are indeed Or how can they be greater enemies of good workes then by taking away or denying that there are any true good workes in the world and by putting in their places their quite contraries that is euill workes and sinnes And hitherto of good workes in generall Now of them in par-particular CHAPTER XIV OF GOOD VVORKES IN PARTICVLAR ART I. WHETHER IT BE GOOD not to marrie SCRIPTVRE EXPRESSELY AFFIRMETH. CORINT 1. cap. 7. vers 8. But I say to the vnmarried Good to abide vnmarried and to woddows it is good for them if they so abide as I also And vers 1. It is good for a man not to touch a woman vers 26. It is good for a Not no touch a woman man so to be CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 2. de Monachis cap. 9. Paul absolutely pronounceth that it is good not to touch a woman PROTESTANTS EXPRESSELY DENIE Caluin in 1. Cor 7. v. 1. The Lord calleth it euill to want a Ill to want a wife wife In Gen. 2. v. 18. Maniethimke that single life is good for them and therefore lest they should be miserable they abstaine A wicked suggestion of Sathan from marriage But let the faithfull learne to oppose this sentēce of God against the wicked suggestions of Sathan Peter Martyr in thesibus p. 1002. It is not good for a man Not honest to be single to be single for it is not pleasant not honest not profitable And hereupon they condemne the vow of chastitie or single life Luther de votis to 2. fol. 273. Vowed chastitie is quite contrarie Vow of chastitie contrarie to the Ghospell Imptous to the Ghospell Zuinglius de Relig. c. de votis All vowes of chastitie are impious Caluin in Refutat Cathalani prg. 384. The vow of single life is a rebellion against God Perkins in Galat 2. tom 2. The vowes of perpetuall countinencie pouertie and regular obedience are indeed the state of abhomination CONFERENCE OF THE FORESAIED WORDS Scripture plainely saieth that it is good to abide single and not to touch a woman The same say Catholiks Protestants plainely say that it is euill to want a wife that it is a wicked suggestion of Sathan to abstaine from marriage that it is not good to be single and that the vow of chastitie or single life is nought ART II. WHETHER VIRGINITIE BE a vertue or a good that is honest SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Cor. 7. v. 35 after the Apostle had exhorted to virginitie Virginitie is honest or vertuous and single life he saieth And this I speake to your profit not to cast a snare vpon you but to that which is honest and that may giue you power without impediment to pray our Lord. Et v. 34. And the woman vnmarried and the virgin thinketh Holines in bodie and spirit Better then marriage More blessed on the things that pertaine to our Lord that she may be holie both in bodie and in spirit ver 38. He that ioyneth his virgin in matrimonie doth well and he that ioyneth not doth better v. 40. But more blessed shal s be be if she so remayne Math. 19. v. 12. There are Eunuchs which haue gelded themselues Desired for heauen for the kingdome of heauen CATHOLIKS EXPRESSELY AFFIRME S. Thomas 22. q. 152. art 3. Virginitie is a speciall vertue hauing it selfe to chastitie as magnificence to liberalitie PROTESTANTS EXPRESSELY DENIE Whitaker ad Ration 8. Campiani Virginitie is not simply Virginitie is not simply good good Againe Of them who can alwaies keepe virginall chastitie virginitie is to be desired not altogether but for those troubles which ordinarily follow marriage Tindal in Fox his Actes p. 1141. Keeping of virginitie and Virginitie in the religious is diuelish A thing indifferent It is nothing chastitie of the religious is a diuelish thing Apologia Confess Augustanae cap. de votis Obedience pouertie single life are things indifferent Bidenbachius in Consensu Iesuit Christian p. 769. We thinke that virginitie widdowhood and marriage are nothing Caluin in Math. 19. ver 12. It is a foolish imagination that No vertue single life is a vertue for of it selfe it pleaseth God no more then fasting nor deserues to be reckoned among the dueties which he requireth of vs. Et de vera reform p. 321. Nether is virginitie praised as if of it selfe it were a vertue Beza in Confess cap. 4. sect 16. There is a thirde kinde
here to wit so farre as that the spirit do struggle against sinne but not ouercome Of the same opinion are others who as before we saw do teach that we ought not to doe good workes For if we ought not doe good workes surely we ought not to ouercome sinne THE CONFERENCE Scripture plainely saieth that we ought to thinke our selues dead to sinne that sinne ought not to reigne in vs nor we ought to obey the concupiscences thereof The same say Catholiks Protestants plainely say that the spirit ought to struggle against sinne but not so as it ouercome it ART V. WHETHER ANIE THAT SERVE the flesh do also serue God SCRIPTVRE EXPRESSELY DENIETH. Rom. 8. v 13. If you liue according to the flesh you shall die Liuers according to the flesh shall die Please not God Are of the Diuel v. 8. They that are in the flesh cannot please God Math. 6. v. 24. No man can serue two Maisters 1. Ioan. 3. v. 8. He that committeth sinne is of the Diuel CATHOLIKS EXPRESSELY DENIE D. Stapleton in Math. 6. v. 24. Who serue God can nether serue the Diuel nor the flesh PROTESTANTS EXPRESSELY AFFIRME Caluin in Math. 6. v. 24. It is surely true that the faithfull are neuer so wholy obedient vnto God but that now and then they are withdrawne by the vitious lusts of the flesh but because Some seruer◠of the flesh are approued of God they mourne vnder this miserable slauerie and dislike themselues nor serue this flesh otherwise then against their will and striuing their desires and endeauours are approued of God euen as if they did afford him entire obedience In Rom. 8. v. 5. The Apostle testifieth that he accounteth not them carnall who do aspire to heauenlie iustice but who are wholy giuen to the world Beza in Praef. ad Pastores Basil vol. 1. pag. 427. To nill euill and yet to doe it is the parte of Saints who do wrastle Pareus l. 2. de Iustif c. 7. Sonnes of the Diuel are not simply Not all grieuous sinners Sonnes of the Diuel grieuous sinners but obstinat sinners l. 4. cap. 17. Nether the faithfull who sinne by chance or of themselues by weaknesse but such as of themselues giue themselues to sinne serue the Diuel and ought to be called sonnes of the Diuel Scarpe de Iustif Contr. 13. They onely are saied to serue the Diuel and to be his sonnes in whome sinne reigneth and who commit sinne with a full will but the faithfull do not so sinne See also what they say in the next article THE CONFERENCE Scripture plainely saieth that who serue the flesh shall die nor cāplease God that none can serue twoe maisters that whosoeuer committeth sinne is of the Diuel The same say Catholiks Protestants plainely say that euen the sonnes of God serue the flesh that the Apostle accounteth none carnall but such as wholy giue themselues to the world that onely obstinat sinners are sonnes of the Diuel that the the faithfull sinning ether of infirmitie or wilfully serue not the Diuel that to nill euill and yet do it is the parte of Saints that they onely serue the Diuel who with full will commit sinne ART VI. WHETHER BY GRIEVOVS sinnes the faithfull fall from grace SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Ioan. 3. v. 8. He that committeth sinne is of the Diuel v. 15. No murderer hath life in him Sinne maketh to fall from grace You know that no murderer hath life euerlasting abiding in himselfe Gal. 5. v. 4. You are euacuated from Christ that are iustified in the law you are fallen from grace CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Session 6. cap. 15. We must teach that grace of iustification once receaued is lost not onely by infidelitie but also with anie other mortall sinne though faith be not lost PROTESTANTS EXPRESSELY DENIE Whitaker Contr. 4. q. 6. c. 2. But it is more absurd which he S. Peter did not leese grace saieth that Peter by denying Christ lost grace Et Concione vlt. p. 696. To goe from grace that is to obey the concupiscence of the flesh and to resist Gods motions and admonitions is farre from falling from grace Perkins de Baptismo to 1. col 819. This is most worthie of remembrance that the Apostle calleth the Galathians euen in that verie time when they erred in the foundation and euen were gone to an other Ghospell Sonnes of God saying you all are the sonnes of God For hereupon we may truely conclude that not No enormious sinne obscureth grace any enormious sinne nor euerie errour which is committed against the foundation obscurreth the grace and regeneration which maketh the Sonnes of God much lesse extinguish it In Serie Caufarum c. 42. By falls grace and faith are not taken Sinne taketh not away grace away but illustrated cap. 51. It shall appeare out of the word of God that it is farre otherwise thē that grace is extinguished by euerie mortall sinne And de Sermon Dom. tom 2. col 391. he saieth that Dauid and Peter euen when they sinned as they did were by regeneration the Sonnes of God and the grace of God remained in them Abbots in Diatribam Tomsoni c. 22. Dauid was not yet Dauid iust when he committed murder quite spoiled of spirituall life not yet depriued of iustification but worthie to be depriued Againe Guilt of sinne doth not take away iustification doth not extinguish the Holie Ghost doth not exclude the right of inheritance to the kingdome of God but onely the vse thereof The vniuersitie of Zurich apud Zanchium tom 7. col 74. Seing the strife of the spirit with the flesh is alwaies in Saints it followeth that the spirit doth alwaies remaine in them though sometimes they be ouercomen with the weight of the flesh Caluin in 2. Petri 2. v. 21. The faithfull also sinne but they Faithfull in grace euen when they sinne fall not from grace Beza in Colloq Montisbel p. 388. Whosoeuer is elect albeit Fall not from grace by sinne he sinne grieuously as is saied of Dauid yet he falleth not frō grace into which God once receaued him In Confess c. 4. sect 20. The Holie Ghost did testifie to their Dauid Peter spirit that they though they had most fouly fallen were not withstanstanding accounted in the number of the Sonnes of God And in Colloq cit When Smidelin had saied I aske whether Dauid Dauid adultering kept the holie Ghost committing adulterie lost the Holie Ghost or no Beza answered He lost him not but kept him Which p. 381. he expliteth by this exāple As druncknesse can for a time take away the vse of reason but yet not reason it selfe So sinne cā for a time take away from the elect the vse of the Holie Ghost and of grace but not grace and the Holie Ghost himselfe who abideth in them and departeth not from them as nether he departed from Dauid Et 2. part resp ad Acta Colloq Montisbel p. 71.
For from whence might they better draw their dreggs So plainelie he confesseth that his doctrine in the foresaied points contradicted the bookes of Machabes Tobie and Ecclesiasticus And notwithstanding S. Austin whome †Caluin 4. Instit c. 14. §. 26. Protestants account the best witnesse of antiquitie clearelie testifieth that manie ages agoe the holie Church held the bookes of Machabes for Canonicall Scripture For thus he writeth of them lib. 18. de Ciuitat c. 36. Which not Iewes but the Church holdeth for Canonicall And the like he saieth lib. 1. cont Gaudent cap. 23. Lib. de doctrin Christ c. 8. l. 2. Retract c. 4. and otherwhere Besides manie Protestantt as Caluin in Antidot cit p. 266. Whitaker Contr. 3. q. 6. c. 3. Perkins de Symbol p. 787. and also Hyperius Zanchius Lubbertus Hospinian Rainolds Feild and others alledged in the Protestants Apologie Tract 1. Sect. 3. confesse that the Councel of Carthage where S. Austin was present and subscribed thereto did reckon the bookes of Machabes in the nūber of Canonicall Scripture And to omit all other arguments drawne out of the Scripture and Fathers for the infallibilitie of the Church the Protestants themselues eftsoones confesse that the Church can discerne true Scriptures from false and that we are bound to yeeld to her iudgment For thus saieth Luther l. de Captiuit to 2. fol. 84. This indeed hath the Church that she can discerne The Church can discerne the word of God Hath authoritie to iudge the word of God from the word of men as Austin confesseth that he beleiued the Ghospell being moued by the authoritie of the Church The Confession of Wittenberg cap. de Eccles The Church hath authoritie to iudge of all doctrines And cap. de Concilijs She hath an assured promisse of the perpetuall presence of Christ and she is gouerned of the holie Ghost Melancthon Respons ad Acta Ratisbon tom 3. pag. 732. We acknowledge this authoritie of testifying the Apostolicall Scriptures or discerning the writings of the Apostles from counterfait doth agree to the true Church Caluin de vera ref p. 232. I denie not but that it is the proper office of Church to discerne true The proper office of the Church Scriptures from counterfeit Peter Martyr Praefat. 1. Epist ad Corinth We will easily graunt that the ancient Church was indued so much with the holie Ghost that by his leading and directiō they easily discerned betwene those which were proposed to them which were the true and sincere words of God and by this spirituall power they distinguished the Canon of Scriptures from apocryphall bookes And in locis Class 1. c. 6. § 6. We acknowledge the office of the Church to be that being indued with Gods Spirit she may distinguish the true and sincere bookes of holie writ from counterfeit and apocryphall Iuel in Defens of the Apologie pag. 204. The Church of God had the spirit of wisdome She hath the spirit of wisdome Can discerne true Scriptures whereby she might discerne true Scriptures from false Fulke in his Answere to a false Cathol p. 5. The Church of Christ indeed can discerne true Scriptures from false Perkins de Serm. Dom. tom 2. col 252. The Church hath the guift of iudging of greatest matters She can iudge of the booke of Scripture Hath the guift of iudging which are Canonicall which are not of the spirits of men and of their doctrines and therefore surely can iudge which companie of men is the true Church which is not Whitaker Cont. 1. q. 3. c. 1. pag. 315. We denie not that it belongeth to the Church to approue to acknowledge to receaue to promulgate to commend the Scriptures to all her children and we say that this testimonie is true and ought to be admitted of all Cap. 2. pag. 316. It is the office of the Church to iudge and discerne true sincere and right Scriptures from false counterfait and bastard And for to discharge Hath the spirit of Christ to distinguish this office she hath the Spirit of Christ by which she may distinguish trueth from lyes she knoweth the voice of her Spouse she is most iuditious and can discerne spirits Cap. 5. p. Her tradition conuinceth 322. I denie not that the Tradition of the Church is an argumēt by which it may be cōuinced which kookes are Canonicall which not Canonicall cap. 6. pag. 323. The Church hath the Spirit of God by which being taught she heareth the voice of he Spouse and acknowledgeth his doctrine cap. 7. pag. 324. Indeed we may Her authoritie cōpelleth be compelled by the authoritie of the Church to acknowledge the Canonicall Scripture I say as I often saied before that we are compelled by the authoritie of the Church to beleiue these bookes to be Canonicall And cap. 9. pag. 326. We graunt with Ireney A sound demonstration that the authoritie of the Church is a sound and breife demūstration a posteriori of Canonicall doctrine And l. 1. de Scriptura c. 1. sect 9. he affirmeth that the testimonie of the Church ought to be receaued and who receaueth it not is guiltie of sacriledge And lib. 2. cap. 4. sect 4. p. 227. I say the testimonie of the Church is sufficient to refute and conuince those who thinke amisse of the Scriptures The like he hath ib. p. 218. 228. and and other where often Out of which confessions of Protestants of the authorite and power of the Church to discerne and distinguish true Scripture from false we may thus argue It belongeth to the Church yea it is her function and proper office to discerne true Scriptures from false she hath that she can distinguish the word of God from the word of man she is taught of the holie Ghost indued with Gods Spirit hath the guift of iudging the spirit of wisdome for to discerne by her tradition it may be conuinced which bookes are Canonicall which not by her authoritie we may be compelled to acknowledge the Canonicall Scripture her authoritie is a sound demonstration of Canonicall doctrine her testimonie ought to be receaued of all and who receaueth it not is guiltie of sacriledge But this holie Church manie ages agoe hath iudged the bookes of Machabes to be Canonicall Therefore they are such The Maior or first Proposition is the confession of Protestants now rehearsed and the Minor is confirmed by the foresaied testimonie of S. Austin and the confessions of the forenamed Protestants And howsoeuer Protestants The Cath. aduantage ouer Protest will delude this argument they must needs confesse that Catholiks haue the aduantage of them in that Protestāts produce no testimonie which forceth Catholiks to reiect anie booke which anie Father testifieth to haue beene anciently held of the Church for Canonicall as Catholiks produce the testimonie of S. Iames which maketh the Lutherans to reiect his epistle which other Protestants confesse to be Canonicall and an other testimonie out of the bookes
the elect And againe It is certaine that the places which promise saluation vniuersally belong onely to the elect And Beza in Ioan. 6. v. 40. It must not be taken for an vniuersall but for an indefinit proposition Caluin vpon the place cited saieth It speaketh of kinds of men not of all persons And Perkins in Serie causarum c. 52. We must know that this proposition is not generall but indefinit If we proue the same out of these words 2. Pet. 3. v. 10. Not some but all that is Some Not willing that anie perish but all to returne to pennance Beza in Colloq Montisbel p. 422. in respons p. 231. and De Praedestinat cont Castel p. 355. answereth It is plaine that Peter speaketh onely to the faithfull Zanchius l. 5. de Nat. Dei cap 2. It is vnderstood onely of the elect And Bucer in Math. 6. It is ment of them onely whome he hath chosen for to be conuerted and liue If we proue that God calleth all because Christ Math. 11. ver 28. crieth Come to me all that labour and are burdened All that is Some and I will refresh you Beza l. quaest resp vol. 1. p. 699. answereth But yee will say the calling and promise is vniuersall But vnderstand it indefinite and that in regard of certaine circustances of which we spoake and thou shall thinke more rightly For otherwise behould with how necessarie reasons that vniuersall calling is refuted wherefore not an vniuersall calling but onely an indefinite can and must be defended If we proue that God hateth euen the faithfull when they worke iniquitie because Psalm 5. v. 7. it is saied Thou hatest all who worke iniquitie they will except the All that is Some faithfull as appeareth by what we rehearsed l. 1. c. 2. art 9. If we proue that all things are possible to God because so it is saied Math. 19. v. 26. Beza Dial. cont Heshus vol. 1. answereth That saying of thine All things are possible to God hath some exception Of Christ if we proue that he died for all because it is Touching Christ saied 2. Cor. 5. ver 15. If one died for all then all were dead and Christ died for all Beza ib. answereth Sith it is here spoaken All that is Some of the Church or of the elect onely considered vniuersally we must needs restraine All to that whereof the speach is Et Contraremonstrantes in Collat. Hagae p. 131. That All wherewith it is saied Christ died for all is expounded not to be extēded vniuersally to all and euerie and none excepted but is to be restrained onely to the faithfull If we proue that Christ is the propitiation for the sinnes of all the world because 1. Ioan. 2. v. 2. it is saied He is the All the world that is Some propitiation for our sinnes and not for ours onely but also for the whole worlds Zanchius in Summa Praelect tom 7. col 264. answereth When he saieth Christ is the propitiation for the sinnes of the whole world we are not compelled by name of the world He amitteth whole to vnderstand all men vniuersally Agayne Christ is the propitiation onely for the sinnes of the elect of the whole world Caluin vpon this place Nether had Ihon anie other meaning then to make this good common to the whole Church Beza ib. By the name of the world He also omitteth whole are vnderstood all the elect of all ages degrees and places If we proue that Christ is the Sauiour of all men because it is saied 1. Timoth. 4. v. 10. Which is the Sauiour of All that is Some all men especially of the faithfull Author Resp ad Theses Vademont p. 482. answereth This pertaineth to the elect onely Of the Church if we proue that she erreth not in anie Touching the Church point of faith because Christ saieth Ioan. 16. v. 13. When he the spirit of trueth cometh he shall teach you all trueth Whitaker Contr. 2. q. 4. c. 2. expoundeth it thus That is All trueth that is Some all necessarie trueth Agayne I answere that Christ and the holie Ghost teacheth the Church all trueth simply necessarie but yet oftentimes leaueth some error The like hath Rainalds thesi 2. and Bucanus loco 41. But Daneus Contr. 4. p. 632. saieth Properly and truely this promise of Christ pertaineth to those twelue whome he then spoake vnto Wherefore it is a personall blessing which must not be extended to anie other then to those twelue Apostles The like hath Moulins in his Buckler pag. 51. If we proue that wicked men may be in the Church which is the bodie of Christ because S. Paul saieth 1 Cor. 10. v. 17. For being manie we are one bread one bodie all that All that is Some participate of one bread Beza dial cont Heshus p. 280. answereth That All that participate cannot be extended to the wicked Whitaker Cont. 2. q. 1. c. 11. saieth The Apostle speaketh onely of the good and godlie the wicked do not participate that bread whereof the Apostle speaketh If we proue that all the Corinthians and Galathians baptized were in the Church and had put on Christ because 1. Cor. 12. v. 13. it is saied For in one Spirit we were all All that is Some baptized into one bodie And Galat. 3. ver 27. For as manie of you as are baptized in Christ haue put on Christ Whitaker Contr. 24. 1. cap. 8. answereth The Apostle in these places speaketh not of all the Corinthians and Galathians but of those onely who were endued with the spirit of Christ and true faith Touching Sacraments If we proue that Baptisme is Touching Sacraments necessarie to all because Christ saieth Ioan. 3. v. 5. Vnlesse one be borne againe of water c. Pareus l. 6. de Amiss Grat. c. 1. answereth The proposition is to be limitated And commonly One that is Some they except infants If we proue that baptisme is effectuall also in the reprobate because Galat. 3. ver 27. For as manie of you as are baptized As manie that is Some in Christ haue put on Christ Beza ib. answereth It is added As manie for to take away the difference of nations states and sexes And 2. part resp ad Acta Montisb p. 62. By no colour of reason it can be vnderstood vniuersally of euerie baptized person Zuinglius in Elencho tom 2. fol 13. saieth It is spoaken synechdochically All did eate the same spirituall bread when as they onely eate it who were spirituall If we proue that the bound of marriage dureth all the life of the married parties because it is saied 1. Cor. 7. v. 39. A woman is bound to the law so long time as here husband So long that is for a time liueth Peter Martyr ib. answereth When he writeth that a woman is bound to hir husband so long as he liueth the exception which Christ hath must be added to wit vnlesse adulterie be committed
Iustification writeth thus Sanctification by the blood of the couenaÌ„t Heb. 10. v. 29. is not the inward cleansing of the heart from sinne To receaue the holie Ghost Act. 19. v. 2. With them is not to receaue grace but some speciall guifts Caluin ibid. Here is not spoaken of the spirit of regeneration but of speciall guifts In like sorte by The holie Ghost ib. Nether haue we heard that there is a holie Ghost is not meant the holie Ghost For thus Caluin ib. How could it be that Iews had not heard of the holie Ghost Et Beza ibid. It were most absurd to thinke that they knew not that there was anie holie Ghost To be sanctified Hebr. 10. v. 29. is not to be truely sanctified For thus Contraremonstrantes in Collat. Hagae p. 391. Nether yet can it be concluded thereof that they were truely faithfull and indeed sanctified To fall from grace Gal. 5. ver 5. With them is not to fall from grace but to fall from the hope of obtaining it Contrare monstrantes loc cit p. 388. These are saied to fall from the grace of iustification not that euer they were partakers thereof but because they are excluded from al hope of obtaining it so long as they wil be iustified by the law Touching baptisme To be baptized Act. 19. v. 3. In whome Touching Baptisme then were you baptized with them is not to haue receaued baptisme but other guifts Beza ib. We must needs graunt that here is not treated of baptisme but of guifts wherewith God was wonte specially to adorne those whome he made rulers of Churches Gualâ—erus ib. hom 125. These words must not be expouÌ„ded of the baptisme of water but of the baptisme of fire Likewise Baptisme 1. Pet. 3. with them signifieth not baptisme but Christ Zuinglius resp ad Huber tom 2. It is certainely euident that Peter in that place by Baptisme vnderstandeth no other thing but Christ. Water also Ioan. 3. v. 5. Vnlesse one be borne agayne of water signifieth not water but the holie Ghost Caluin ibid. I can no way be persuaded to beleiue that Christ speaketh of baptisme And in Refutat Serueti This pertaineth nothing to baptisme but the name of water is metaphorically attributed to the holie Ghost Zuinglius vpon this place By water here he meaneth not that element but the word of God grace of God heauenlie water that is the illustration of the noâ—â—e Ghost And in the same manner other Protestants commonlie Touching the Eucharist Is in the words of consecratioÌ„ Touching the Eucharist with them is not Is but Signifieth nor Bodie giuen for vs Blood shed for vs is the true bodie and blood of Christ but onely figures of them as appeareth by what hath beene saied lib. 1. cap. 11. art 1. To eate the flesh and drinke the blood of Christ so often repeated Ioan. 6. is not to eate or drinke but onely to beleiue P. Martyr cont Gardiner part 1. col col 866. We still say that to eate to wit the flesh of Christ is nothing els then to apprehend it by faith as giuen for vs as price of our redemption Which also he hath col 863. And Luther Postil in Dom. post Natiuit To eate and drinke his flesh and To eate 1. not to eate but to beleiue blood is no other thing then to beleiue that Christ truely tooke these for our sake and repaied them agayne at death The like hath Zuinglius in Ioan. 6. and in Histor passionis and l. de Relig. c. de Euchar. Bullinger Dec. 5. serm 9. Vrsinus in Catechism q. 76. Flesh in those words of Christ Ioan. 6. My Flesh. 1. not flesh but diuinitie flesh is truely meate with them is not flesh but the Godhead Zuinglius in Exegesi to 2. fol. 333. He saieth his flesh is truely meate meaning surely not his flesh but his better nature which had taken flesh The Bodie of our Lord in those words 1. Cor. 10. The bread which we breake is it not the participation of the bodie of our Lord with these men is not the bodie of Christ 1. Christians Christ but Christians Zuinglius lib. cit Thou mights haue seene at the first how that Communion and Bodie are not taken Bodie of Christ 1. men for distribution of Christs bodie but for men themselues Finally Luther was so bould as to set downe a Canon Luthers CanoÌ„ of expounding Words by coÌ„traries of expounding the words of holie Scripture by coÌ„traries For thus he writeth in Ps 5. to 3. fol. 171. Let this be a Canon for thee Where the Scripture commandeth a good worke to be done do thou so vnderstand it that it forbiddeth thee doe good workes seing thou canst not but that thou maiest sanctifie the Lord be dead and buried and suffer God to worke in thee Which Canon Protestants do well follow as appeareth by what hath beene related in this chapter and before in the sixt and seuenth chapter where we shewed that in the weightieste matters they expounded the words of holie Scripture ironically and according to others meÌ„s mynde These and innumerable the like doe Protestants of which we might easily gather not onely a chapter but a booke full But out of these which we haue rehearsed it clearely appeareth First how great hereticall libertie as Tertullian speaketh is which turneth the words of holie Scripture this way and that way in to this forme and that and tosseth them vp and downe like tenis balls Secondly how easie it may be for euerie idiote with this libertie for to defend what heresie soeuer though neuer so contrarie to Scripture For who cannot expound the words of Scripture by diuerse by disparate and contrarie things Thirdly how impossible it is if this libertie be admitted to refute by Scripture any heresie at all or to proue anie thing by anie words whatsoeuer ether of God or man Fourthly how that Protestants by this kinde of dealing do more dishonor God and the holie Scripture then if they should quite reiect it For if they should reiect the Scripture they should onely reiect Gods word and trueth But by this manner of dealing they doe not onely reiect Gods trueth and meaning but also in steede thereof foist in the contrarie vntrueth and so as S. Hierome speaketh In Galat. â— of the word of God they make the word of the Diuel Fiftly it appeareth that these expositions of Protestants are like to that which Luther merly deuised for to shew the Sacramentaries how they expounded the words of consecration in Defens verb. cenae to 7. fol. 384. where he A fit exaÌ„ple of Protest expositions writeth thus Surely they doe a great and weightie matter But no otherwise then if I should denie that God made heauen and earth wheÌ„ one should obiect that of Moises In the beginning God created heauen and earth I should expound Moises words in this sorte God that is a Cuccou Made that is deuoured Heauen and earth
be taken metaleptically Zuinglius in Math. 24. tom 4. Saluation is to be attributed Metaleptically to nothing how holie soeuer but to the pure and mere grace of God And if in Scripture any thing be attributed to those things that is done by metalepticall and synecdochicall speaches Vrsinus in Catechis q. 63. Faith is our iustice is vnderstood correlatiuely and metaleptically and otherwise falsely Agayne Faith is correlatiuely imputed to iustice by metalepsis Scarpius Contr. 7. de Iustific It is taken correlatiuely and by metalepsis Tilenus in Syntagm c. 56. We attribute the cause of saluation not to faith it selfe properly but onely metaleptically To those I adde that Zuinglius in Hebr. 6. tom 4. saieth We thinke that these things are rightly saied by hyperoches as Christ speaketh that Math. 18. of power to binde and loose And when the Angel praieth for the people Zachariae 1. Bullinger l. de orig Erroris c. 8. saieth It is in hypotyposis suffiguration of a thing present Oftentimes they will haue the words of Scripture opposite Metonymically to them to be taken metonymically Zuinglius lib. de Pec. orig to 2. f. 156. This is that which I would That originall sinne is not truely but metonymically termed sinne That Paul saieth All haue sinned the word of sinning is put metonymically Caluin in Math. 26. v. 26. None that is conuersant in Scripture will denie but that a sacramentall speach is to be taken metonymically Beza in Resp altera ad Selnener p. 270. The names of Bodie and Blood are not attributed to bread and wine but metonymically Daneus Cont. 4. c. 4. This speach Faith iustifieth vs is metonymicall for the continent is taken for the contained Et Cont. de Euchar. c. 1. The sacramentall bread is here metonymically termed the bodie of Christ Whitaker Contr. 4. q. 1. c. 2. The Church is saied to be founded in the Apostles metonymically not properly Bucanus in Institut loco 48. This proposition is figuratiue and that not simply metaphoricall or allegoricall but metonymicall Piscator in Thes l. 2. p. 512. God to haue saued vs by the lauer of regeneration Tit. 3. ether is not meant of baptisme or if it be it is spoaken metonymically Agayne Regeneration is made by baptisme metonymically Sometimes they will haue them to be spoaken metaphorically Metaphorically Zuinglius in Subsid tom 2. fol. 247. We say that the figure of this speach of the Supper is to be expounded by a metaphor Thou saiest there is a metonymie where no metonymie is properlie Caluin in Math. 3. v. 12. The speach of euerlasting fire is metaphoricall In Refutat Catalani There is no speaâ—h here Ioan. 3. of baptisme but the name of water is metaphorically attributed to the Spirit Musculus in locis tit de Caena The bodie of the Lord is eaten improperly and metaphorically But it is wonderous how manie and what kinds of figures How manie figures they find in foure words The Lutherans they deuise in those foure plaine words of consecration This is my bodie For the Lutherans albeit the will haue theÌ„ to be vnderstood according to the letter yet in Hosp part 2. Hist f. 352. say In this proposition This is c. the affirmation is beside nature and not according to nature Selneccer ib. will haue it to be an vnusuall speach Heshusius in Beza in dial cont eum I say quoth he that it is an vnusuall kinde of speach contrarie to all the rules of Logicians and RhetoriciaÌ„s Hemingius in Enchir. clas 3. saieth It is not a philosophicall kind of speach but diuine Lobechius disput 12. The words are taken properly but the manner of speaking is singular and vnusuall Hutter in Anal. CoÌ„f. Aug calleth it an vnusuall speach that is mysticall and singular and that the letter is kept in regard of euerie word but that the manner of speaking is vnusuall in regard of the whole propositioÌ„ AdaÌ„ FraÌ„ in Margarita Theol. loc 16. It is a speach not regular nor figuratiue but vnusuall contrarie to the order of nature And the like hath Reineccius to 4. Arm. c. 16. Finally Grauerus in Absurdis Caluin c 1. sec 7. vlt. saieth that it is a dominatiue speach But in Antithes p. 410. saieth that Lutherans put a gramaticall synecdoche not rhetoricall Amongst the Sacramentaries as appeareath by The Sacramentaries what hath beene alreadie rehearsed some will haue to be here a Catachresis some a synechdoche some alleosis others a metaphor and others a metonymie Likewise some will haue the figure to be in the word This others in the word Is and others in the word Bodie And as Kikerman writeth libr. 3. System Theol. p. 445. There are manie that say There is no figure nether in the Predicate nor in the verbe but in the connexion of the Predicate with the Subiect that is in the forme of this proposition Polanus in Sylloge thes part 1. de Caena There is a threfould figure in these words This is c. Synechdoche of the gender a metaphor and a metonymie of the Subiect Ramus in Schlusselb l. 1. Theol. Caluin artic 22. will haue three figures in these words Aretius ib. saieth that this speach of Christ is ether metaphoricall or catachresticall or metonymicall Pencier ib. In these words of Christ ether there is a metaphor or a metonymie or a synechdoche or alleosis Et Zuinglius in Hospin part 2. f. 143. These words This is c. are not to be vnderstood naturally and in the proper sense of the words but symbolically denominatiuely and metonymically Thus as Tertullian saied Cap. 27. of the Valentinians They turne all into figures and images being themselues imaginarie men And as Illyricus in Claue part 2. tract 4. writeth Nothing is more easie then to say It is a trope a figure a phrase of speach an Hebraisme as Austine grauely noteth Wherefore I argue thus in the 21. place Who beside their foresaied opposition to the expresse words of Scripture doe also in so manie and so weightie matters delude the proper sense of the words of Scripture by so manie kinds of figures they contradict the true sense of the holie Scripture But so doe Protestants Therefore c. CHAPTER XXII THAT PROTESTANTS ARE FORCED to coine manie distinctions friuolous voluntarie opposite to themselues and vnheard of before THE 22. argument which we will make for to shew that Protestanrs contradict the true meaning of the holie Scripture is because they are coÌ„pelled to deuise manie distinctions friuolous voluntarie contrarie to themselues and neuer heard of before Their friuolous distinctions are of this sorte Dauid sinned indeed but neuer committed sinne It is an other thing to sinne and an other to commit sinne As we related lib. 1. c. 16. art 12. Zanchius de Perseuer tom 7. maketh this distinction Friuolous distinctions Saintes slide into sinne but doe not foreslide Lambert ib. The elect oftentimes doe erre but yet are neuer lead into error
be in it selfe cleare So Pareus in Gal. 2. lect 25. The Ghospell teacheth good works not of it selfe but borroweth the doctrine of workes from the law So the some Pareus Colleg. Theol. 9. disput 39. The Thessalonians tooke not vpon them to iudge or to debate whether Gods trueth were to be admitted but onely examined Pauls doctrine according to the touchestone of Scripture So Caluin act 17. vers 13. As if Paules doctrine and Gods trueth were not all one The Ghospell in a most large sense is taken for the whole doctrine of Christ and the Apostles Largely for the doctrine both of grace and faith and of repentance and new obedience but straitely and properly for the doctrine of grace by faith So Pareus l. 4. de Iustif c. 3. Finally the Scripture speaketh as the law not as the Ghospell by which distinction they delude manie places of Scripture as is to be seene in Luther de seru arbit to 2. f. 449. Caluin in Math. 19. vers 17. Pareus l. 4. de Iustif cap. 2. Schlusselb to 8. Catal. p. 441. to 2. p. 270. Of S. Peter and the Apostles they haue inuented these Of the Apostles new distinctions S. Peter is first of the Apostles in order not in iurisdiction The Apostles are foundations of the Church as those that found the Church not as those on which it is founded or as Iunius spaketh Cont. 3. l. 1. c. 10. The Church is founded vpon Peter as vpon a pillar not as on a foundation Of Pastors they distinguish That authoritie is in the Of Pastors word which they preach not in themselues That they gouerne the visible Church but not the Catholike That in case of necessitie they are made without mission but not otherwise See l. 1. c. 7. Of the Church they haue brought in these new distinctions Of the Church That for professiō of faith there is one Church visible an other inuisible That she is infallible in fundamentall points but not in others That she is to be heard when she preacheth Scripture but not otherwise That she is the pillar to which trueth is fastened not on which it relieth So saieth Riuet Tractat. 1. sec 39. Or as Andrews writeth in Resp ad Apol. Bellar. c. 14. She is so the pillar of trueth as that she relieth vpon trueth not trueth vpon her That the Church is necessarie to beleiue the Scriptures not to know them So whitaker lib. 3. de Script 396. That the Church is the staye and pillar of trueth not the foundation of trueth Heilbruner in Colloq Ratisb sess 7. Of the Sacraments they distinguish in this sorte They iustifie as signes or seales not as causes They are receiued Of Sacramēts whole and intire of the good but not of the badde that baptisme is the lauer of regeneration passiuely not actiuely So Daneus Contr. 2. c. 12. That baptisme is but one taken wholy but is twoe taken by partes So Beza part Resp ad Acta p. 44. That the Church is cleansed significatiuely by the baptisme of water but really by the baptisme of the spirit So Beza ib. p. 115. or as Polanus saieth in Disp priu p. 37. Sinnes are saied to be blotted out by baptisme not properly but in a figuratiue sense The same Beza in Hutter in Analysi p. 54. saieth I neuer simply saied that baptisme was the obsignation of regeneration in children but of adoption Perkins in Galat. 3. By baptisme actuall guilt is taken away but not potentiall Pareus in Gal. 2. lect 23. Absolutely we are all borne sinners but in regard of the couenant we are borne Christians or Gods confederats Of the Eucharist they haue these distinctions That it Of the Eucharist is the symbolicall bodie of Christ but not his true bodie That Christ his flesh killed doth profit vs but not eaten That it is exhibited in the Supper according to the vertue thereof not according to the substance That when S. Paul saieth 1. Cor. 11. He eateth iudgement to himselfe he meaneth not of damnation but of correction So wolfius in Schusselb l. 1. Theol. art 25. In like sorte they say that Preists forgiue sinne indirectly not directly directly as it is an offense of the Church indirectly as it an offense of God So Spalata l. 5. de Repub. c. 12. Of faith they make these distinctions That one is Catholike Of Faith or vniuersall or historicall an other speciall Againe that one is abstract naked simple an other concrete compounded incarnate So Luther in Gal. 3. to 5. That there is one habituall and actuall of men an other potentiall and inclinatiue of infants So Pareus l. 3. de Iustif c. 14. or as Polanus saieth part 2. thes p. 651. Infants haue not altogether the same faith that men haue yet they haue some thing proportionable Piscator in Thesibus l. 2. pag. 252. Adam before his fall had not iustifying faith or as Pareus writeth l. 1. de Amiss Grat. c. 7. Adam lost faith of the commandement but not faith of the promise Bullinger dec 5. serm 7. Infants are faithfull by the imputation of God Agayne They are baptized in their owne faith to wit which God imputeth to them Zanchius in Supplicat to 7. Manie reprobates are endued with a certaine faith much like to the faith of the elect but not with the same Perkins in Cathol 4. c. 5. There is one generall and Catholike faith wherewith a man beleiueth the articles of faith to be true and an other iustifying or particular faith Thus they distinguish of faith And in like sorte they distinguish of the iustification of faith to wit that it iustifieth relatiuely or correlatiuely not absolutely and as an instrument not as it is a worke Bucanus in Institit loc 3. Faith is saied to be imputed to iustice not properly but relatiuely Polan part 2. thes pag. 197. We are iustefied by faith not properly but relatiuely Reineccius tom 4. Armat cap. 21. Faith iustifieth as well absolutely as considered relatiuely Pareus in Galat. 3. lection 32. Faith is imputed to iustice relatiuely Agayne Faith iustifieth organically And in Colleg. Theol. 2. disp 10. We are saied to be iustified by faith but not formerly nor meritoriously but organically Touching the losse of faith they thus distinguish Zanchius in Supplication citat The elect loose faith in parte but not wholy Beza in Prefat 2. part respons ad Acta Faith sometimes sleepeth sometimes seemeth to be quite lost but yet is not lost Agayne There is a lethargie of faith but no losse The feeling or vse of faith is lost for a time but not faith it selfe Some reprobates do beleiue with a generall and historicall faith common to the Diuels themselues Tilenus in Syntagm capit 43. The faithfull become sometimes outliers but not runawaies or forsakers In like sorte they say that faith without works at the time of iustification is not dead but at other times if it be without workes it is dead Likewise Reineccius
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