properly Bishops THE CONFERENCE The Scripture expressely saieth that Iudas had the office of a Bishop which an other Apostle tooke The same say Catholiks The Protestants say that Iudas was no Bishop THE SVMME OF THIS CHAPTER OF SAINT Peter and the Apostles Out of that which hath beene rehearsed in this chapter it clearly appeareth that the Protestāts in an other māner describe S. Peter and the Apostles thē the holie Scripture and Catholiks doe For the Scripture and Catholiks teach that S. Peter was first of the Apostles that he was the rock on which Christ built his Church that he had the keyes of the kingdome of heauen that his faith did not faile All which Protestants denie Besides the Scripture and Catholiks say that the Apostles were foundations of the Church were simply to heard without examining their doctrine were sufficient witnesses of trueth learnt diuers things of the holie Ghost All which are denied by Prorestants Moreouer the Scripture and Catholiks say that Iudas was truely a disciple and Apostle of Christ and also a Bishop which Protestants in like manner denie Wherefore Protestants steale from S. Peter his honour that he is the first of the Apostles his authoritie that he is the rock of the Church and his power of the keyes and stedfastnesse of faith And frō the rest of the Apostles they steale that they were foundations of the Church simply to be hearde sufficient witnesses of truth and that they learnt any thing of the holie Ghost CHAPTER VI. OF PASTORS OF THE CHVRCH ART I. WHETHER THERE BE ALwaies pastors of the Church SCRIPTVRE EXPRESSELY AFFIRMETH. HIEREMIE 33. v. 21. Thus saieth the Lord If my Pastours alwaies couenant with the day can be made voide and my couenant with the night that there be no day and night in their time also my couenant may be made voide with Dauid my seruant that there be not of him a sonne to reigne in his throne and leuites and preists my ministers Ephes 4. v. 12. And he gaue Pastours and Doctours to the consummation of the saintes vnto the worke of the ministeric vnto the edifying of the bodie of Christ vntill we meete all into the vnitie of faith and knowledge of the Sonne of God CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in 1. Cor. 15. v. 15. Impious Caluin doth bouldly and often times say that Pastours Doctours Prelats Bishops Maisters of Churches all vniuersally for manie ages haue wholy straied from the Christian trueth and beene seducers PROTESTANTS EXPRESSELY DENIE Luther in psal 129. to 3. The Church vnder Antichrist had no true ministerie Caluin de vera reform p. 322. Not without cause we auouch Not alwaies that for some ages the Church was so torne and scattered that it was destitute of true Pastours And p. 322. I graunt indeed that it can neuer come to passe that the Church perish but when they referre that to Pastours which is promised of the perpetuall continuance of the Church therein they are much deceaued Beza de notis Eccles vol. 3. Forsooth it fell out that the lawfull order was then wholy abolished in the Church as it is manifest that it hath beene now for some ages not so much being left as the smalleste shadow of the cheifest partes of ecclesiasticall vocation Sadeel ad Art abiurat pag. 533. It is false that the externall ministerie must be perpetuall Daneus Controu 3. p. 426. The Church eftsones hath no man Postour And Controu 4. p. 757. The true Church hath ofte wanted Prelats Lukbertus l. 5 de Eccles cap. 5. We say that for some short time the Church may be depriued of Pastours CONFERENCE OF THE FORESAIED WORDS Scripture expressely saieth that there shal be Pastours as long as there shal be day and night that Pastours are giuen vntill we meete all in one faith The same say Catholiks Protestants expressely say that the Church may be depriued of Pastours that Pastours may perish that the ministerie must not be perpetuall that the Church sometime had no true ministerie was for some ages destitute of true Pastors that lawfull order was for some ages quite abolished in the Church not so much as the slēderest shadow of the chiefest partes of ecclesiasticall vocation being left Which are so plaine against Scripture as sometimes Protestants confesse it See l. 2. c. 30. ART II. WHETHER AVTHORITIE of gouerning the Church be in the Pastours them selues SCRIPTVRE EXPRESSELY AFFIRMETH. Matth. 16. v. 18. seq Thou art Peter c. And to thee I will giue Pastours haue authoritie to gouerne the keyes of the kingdome of heauen Actes 20. v. 28. The Holie Ghost hath placed you Bishops to rule the Church of God 1. Cor. 4. v. 21. What will you In a rodde that I come to you or in charitie and the spirit of mildnesse 2. Cor. 13. v. 10. These things I write absente that being present I may not deale hardly according to the power which the Lord hath giuen me And c. 10. v. 6. Hauing in readinesse to reuenge all disobedience 2. Tim. 1. v. 11. I am appointed a preacher and Apostle and Maister of the Gentils Hebrews 13. vers 17. Obey your Prelats and be subiect to them CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Triplicat cont Whitaker c. 13. We see that Paul putteth the authoritie in the Prelats PROTESTANTS EXPRESSELY DENIE Whitaker l. 1. de Script c. 13. sect 12. The authoritie is not Authoritie is not in the Pastours in the Prelats but in the worde for whose administration the Prelats do serue Againe I acknowledge no ruling which the Church hath All the authoritie is in God and in his word the Church hath nothing but mere ministerie Spalatensis l. 5. de Repub c. 2. n. 40. Church gouernours are most like to Phisitiās The Phisitian appointeth holesome things and forbiddeth vnholesome prescribeth diete c. but hath no They haue no iurisdiction iurisdiction or cōmand ouer the sick As it is the Phisitians office to gouerne the sick that is without iurisdiction So it is the office of the ecclesiasticall rectors to gouerne the Church that is the faithfull Caluin 4. Instit c. 8. § 2. We must remember that what authoritie or dignitie the Holie Ghost in the Scripture doth giue to Preists or Prophets or Apostles or Successours of Apostles all that is giuen not properly to the men themselues but to the ministerie whereof they are officers or to speake brefly to the word whose ministerie is committed to them The same he hath in Ioan. 16. v. 8. in Math. 20. v. 25. and in Iacob 4. v. 12. Beza in Math. 20. v. 25. What then will you say Haue the No power at all ouer consciences Ministers of the word of God no power at all None truely they no not ouer cōsciences for instructiō whereof they are appointed But they are legats of Christ to say and doe in his name sacred not ciuill matters who alone hath all right of commanding and
all men because it is saied 1. Tim. 2. v. 6. One Mediator of God and men the man Iesus Christ they limite this to the elect faithfull Beza Epist 28. It is false that Christ is mediator also of the infidels In like sorte Hunnius de Iustif pag. 179. restraineth that saying Hebr. 5. ver 9. He was made to all that obey him cause of eternall saluation to obedience in faith If we proue that vnwritten traditions of faith are to be Touching Traditions beleiued because S. Paul saieth without limitation 2. Thessal 2. ver 15. Stand and hould the traditions which you haue learned whether it be by word or by our epistle they limite this to onely traditions of rites or ceremonies Whitaker Contr. 1. q. 6. cap. 10. Other Protestantes thinke that Paul speaketh of certaine externall matters and rites of no great moment Academia Nemaus Resp ad Tournon pag. 554. By the word Tradition in the Apostles writings is meant ether the application and right handling of doctrine or the appointing of rites and discipline If we proue that Christ committed all his sheepe to S. Touching S. Peter Peter because without anie limitation he saieth to him Ioan. 21. v. 17. Feed my sheepe Whitaker Cont. 1. q. 5. cap. 5. answereth Christ doth not say to Peter Feed all my sheepe but speaketh indefinitely And Beza ib. in vers 15. Must Gods word be thus profaned Surely Christ did not adde All and the difference betwixt vniuersall and indefinite propositions is well knowne As if Protestants did not as well limitate vniuersall propositions as indefinite as appeared in the former chapter Besides Daneus Contr. 3. p. 127. faithfull An indefinite What Protest say of an indefinite proposition proposition is equiualent to an vniuersall And Caluin in 1. Ioan. 3. v. 3. An indefinite speach is as much as an vniuâ—â—sall And 4. Instit c. 17. § 29. It is our parte whatsoeuer is absolutely spoake of Christ so to embrace as without exception that take place with vs which he would say If we proue that the Church is alwaies famous and visible Touching the Church because Isaie c. 2. v. 2. saieth without limitation of time And in the latter dayes the mountaine of the house of our Lord shall be prepared in the top of mountaines and shal be eleuated aboue the litle hilles and all nations shall flow vnto it Et c. 61. ver 9. And they shall know their seed in the Gentils and their budde in the middest of peoples And Miche 4. v. 8. And the remanent of Iacob shall be in the Gentils in the middest of manie peoples as a Lion amoÌ„g the beasts of the forest Whitaker Contr. 2. q. 2. c. 2. answereth The Prophets foretell that no kingdome shal be so glorious no cittie so ample no Empire so large as the Church shal be in the times of the Messias But we neuer read that the Lord hath promised that this maiestie and glorie of the Church shal be constant and perpetuall Et Morton in Apolog. part 1. l. 1. c. 13. The league is indeed perpetuall but this so admirable successe is not alwaies so vniuersall but in a manner peculiar to the age of the Apostles If we proue that the Pastors of the Church be alwaies visible because Christ saieth of them Math. 5. v. 15. A cittie cannot be hid situated vpon a mountaine Whitaker loc cit answereth Albeit Christ say that godlie Doctors and Pastors shall not be obscure nor escape the sight of men yet he saieth not that there shal be alwaies such Doctors which may be as visible as mountaines If we proue that the Church is the pillar of all trueth of faith because S. Paul 1. Timoth. 3. ver 15. without anie limitation calleth her the pillar and strength of trueth Whitake Contr. 2. q. 4. c. 2. answereth In this place is meant not simply all trueth but onely necessarie trueth And Vorstius in Antibel p. 143. The Apostle speaketh not of euerie trueth that howsoeuer pertaineth to religion but onely of holesome trueth or which is necessarie to saluation and that conditionally also to wit so long as she shall remayne the true Church of Christ If we proue that the Church is alwaies infallible in faith because without limitation to anie time she is called loc cit The pillar and strength of trueth P. Martyr in locis clas 4. c. 4. § 21. saieth I graunt She is indeed the pillar of trueth but not alwaies but when she relieth vpon the word of God Confessio Heluet. c. 17. She erreth not as long as she relieth vpon the rock Christ and the foundation of the Prophets and Apostles Daneus Contr. 4. p. 717. The place of Paul speaketh of the visible Church which on earth is the keeper of heauenlie doctrine so long as she is true Bullinger Dec 4. Serm. 5. The Church erreth not so long as she heareth the voice of her Spouse and Pastor Herbrandus in Compend loc de Eccles She erreth not so long as she houldeth and followeth the word of God Of we proue that the Church is to be heard simply in all things because our Sauiour without anielimitation saieth Math. 18. v. 19. If he will not heare the Church let him be to thee as an Ethnik and Publican Whitaker lib. 1. de Scriptura c. 13. sect 1. answereth The Sonne of God himselfe commanded to heare the voice of the Church but not preaching anie thing but Scripture Herbrand loc cit saieth the Church is to be heard as long as she preacheth heauenlie and incorrupt doctrine Moulins in his Buckler p. 84. limitateth this speach of Christ to quarrels betwixt particular men and not to questions of religion The like saied Feild l. 4. de Eccles c. 4. and others If we proue that the Church in teaching cannot erre because Isaias saieth c. 59. v. 21. This is my couenant with them saieth our Lord My spirit is in thee and my words which I haue put in thy mouth shall not departe out of thy mouth and out of the mouth of thy seed and out of the mouth of thy seeds seed saieth our Lord from this present for euer Whitaker libr. 1. de Scriptura cap. 11. sect vlt. answereth This promise is not made to the teaching Church but to the whole Church that is to the elect If we proue that the militant Church is perpetuall because the Scripture saieth that Christs kingdome shal be perpetuall Daneus Contr. 4. p. 718. answereth All these places and the like properly pertaine to that Church which God shall gather in heauen not on earth If we proue that the visible Church is alwaies the true Church because she is called 1. Timoth 3. the pillar of trueth Daneus loc cit pag. 721. answereth Let him know that the visible Church then and so long is saied to be the true Church as long as the voice of heauenlie and Euangelicall trueth soundeth in her If we proue that the visible Church cannot
out of the Fathers writings against vs I plainely say that I will not binde my selfe to their authoritie In like sorte they make litle reckoning of the Church Authoritie of the Churche auaileth nothing Councels For thus writeth Whitaker ad Rat. 3. Camp Can the Church afford vs no confirmation of doctrine no arguments of faith None Et Cōt 1. q. 5. c. 10. The practise of the Church is the opinion of men The sentences of the Fathers is an opinion of Merely humane men The definition of Councels is the iudgement of mē Vorstius in Antib pag. 1. saieth that the testimonie of the Church is merely humane Et p. 382. An Argument from the practise of the ancient Church concludeth nothing Protest contemne Fathers Church and Councels Not to be regarded Contemned Finally they professe to cōtemne both Fathers Church and Coūcells For thus writeth Luther de ser arb to 2. fol. 433. The Fathers authoritie is not to be regarded Et l. de Concil Twentie years agoe I was forced to contemne the Fathers commentaries Melancthon in loc edit An. 1523. I am of opinion that in matters of religion mens commentaries are to be fled like the plague Reineccius to 4. Armat cap. 15. There are Fathers who hould the same error with the Papists whose testimonies we reiect as false and fond Bullinger dec 5. Serm. 4. We answere in one word to the ancient writers of the Church whome they obiect vnto vs testifying I know not what of Peters primacie we doe not so much care what the Fathers thought Litle moued as what Christ hath instituted Caluin 3. Institut cap. 14. § 38. I am litle moued with those things which euerie where are to be found in the writings of the Fathers touching satisfaction Et de ver reform Nether care I for the sentences of the Fathers which these Moderators bring for to tread downe the trueth What to doe with Father◠Humfrey in Proregom What haue we to doe with Fathers with flesh and blood or what pertaineth it to vs what the false synods of Bishops doe decree Whitaker lib. 8. cont Dur. sect 62. I care litle for the Fathers Sect. 69. I care not what We care not What to doe with Coūcels the Fathers thought of Ihons baptisme Cont. 1. q. 5. c. 10. What haue we to doe with Churches or Councells vnlesse they shew that those things which they define be aggreable to Scripture Et l. de Script c. 1. sect 7. An argument which is taken from the bare testimonie of the Church to confirme the Scriptures or anie parte of them or anie point of our faith I say is inualide vneffectuall and vnfit to perswade Iuel in Apol part 4. saieth that Way of the Church fanaticall the way to find the trueth by God speaking in the Church and Councels is very vncertaine very dangerous and in a manner fanaticall Thus thou seest Reader that Protestants confesse that in manie and great matters the Fathers the ancient all Fathers all from the Apostles time the ancient Fathers with mutuall consent all antiquitie likewise the ancient Church the Church of the first 500. or 600. yeares the Church in the very beginning Finally generall Councells all generall Councells are opposite to them and that the Catholik doctrine doth consist of the sentences of the Fathers hath beene beleiued and receaued since the Apostles time and all deliuered by the Fathers with mutuall consent Moreouer thou seest how litle they esteeme the vniforme consent of Fathers Church and Councells yea in plaine termes professe to contemne it I dispute not now how the vniforme cōsent of Fathers of the Church and Councells is infallible in matters of faith which hath beene manifestly proued by many Catholiks writers onely I propose to the Readers consideration how much Note Protestants doe preiudice their cause in the iudgement of all reasonable men by reiecting and contemning the vniforme consent of Fathers of the Church and Councells touching the exposition of Scripture Forsooth yong mē contemne most ancient few very manie disagreing those that most agree men of meane wit or learning those that were most wittie and learned men of small diligēce those that haue beene most diligent vulgar yea profane men those that were most holie nether will admit such and so manie men now happily reigning with Christ who nether knew vs nor them so that could not be partiall ether for iudges or arbiters or witnesses sufficient of the sense of Scripture but quite reiect them as insufficient to decide this controuersie Surely hereby it is euident that the sense which Protestants attribute to the Scripture is not euidēt and cōsequently no point of faith seing so manie so learned so wittie so holie so diligent searchers of Scripture in so manie ages could not finde it For as Andrews saieth in Tortura Torti It is monstrous if among so manie eyes eagles eyes eyes dayly conuersant in Scriptures I adde eyes lightened by the holie Ghost none perceaued this sense grounded as they say must plainely If it had beene most plainely grounded I thinke some Father would haue seene through a lattise at least he would not haue denied it and taught the contrarie Yea it followeth that the sense in which Catholiks expound the Scripture is manifest seing so manie and so great Fathers haue vniformely deliuered it nor deliuered it onely but also condemned those who followed that sense which the Protestants embrace as Heretiks as shall appeare in the Chapter following I adde also that Casaubō in his epistle to Card Perron thus writeth The King will willingly graunt that now it is not lawfull No end of controuersies without the Fathers for anie to condemne those things which are euident to haue beene approued by the Fathers of the first ages by an vniforme consent for good and lawfull Agayne If the testimonie and weight of the primitiue Church be taken away the King willingly graunteth that amongst men the controuersies of these times will neuer haue an end Luther also in Defens verb. Caenae to 7. If this frame of the world shall continew some ages humane means wil be agayne set downe after the manner of the Fathers for to take away distinctions and laws and decrees wil be made for to reconcile and to keepe agreement in religion In forme therefore thus I make my 23. argument Who not onely gainesay the expresse words of holie Scripture in such sorte as hath beene set downe in the former booke but also confesse that in manie and gerat matters they contrarie to the vniforme consent of holie Fathers of the Church and Councels yea reiect and contemne it they are also contrarie to the true sense of holie Scripture Protestants doe so Therefore c. CHAPTER XXIV THAT PROTESTANTS CONFESSE that their doctrine was in ould time condemned for Heresie THE 24. argument for to proue that Protestants cōtradict the right sense of holie Scripture shal be because it is
Church to the den of theues from the assured path of saluation to the open way of damnation Finally I aduertise the Reader that if at anie time I vse anie sharp words against Protestants I intend them onely against their teachers and leaders yet vse I the common name of Protestants that the rest may know that the crimes which I obiect vnto them proceed of their doctrin and thereby flie and reiect it lest they become partakers of the crimes I shew them the gulfe of impietie into which their guides doe lead them let them not be offended with me that I set before their eyes the impietie of the doctrin which they are tought but let them be angrie with their teachers who vnder the most false pretense of Scripture and Gods word haue thaught them such impious doctrin and so contrarie to Gods words And I hartely pray God and euer shal that he open their eyes that they may see the most imminent and greiuous danger wherein they stand and auoide it lighten with his true light that zeale which they haue to his word Rom. 10. lest they perish for euer with them who had zeale but not according to knowledge Whether Catholiks or Protestants be the true owners of the holie Scripture FIRST CHAPTER BECAVSE this question of the true owners How important this question is of the holie Scripture is of such moment as by it may be decided all controuersies as shall hereafter appeare and withall the decision thereof is so easie and cleare as euerie one may perceaue it and notwithstanding hath not as yet to my knowledge beene particularly handled of anie albeit as we shall see out of Tertullian it should haue beene handled before anie question of Scripture I will begin first with it And because Protestants auouch them selues to be the true owners of the Scripture I need not proue to them that ether Catholiks or they are the true owners thereof which the very question doth suppose but it will suffice against them that I shew that according to all reason Catholiks are to be iudged the true owners of Scripture rather then they The first proofe hereof I will take from the actuall The first title for Cathol actual possession possession of the Scripture in which Catholiks peacably were when Luther and the Protestants first began to chalenge the Scripture for theirs For reason teacheth vs to iudge the Possessor of anie thing to be the true owner of the same and possession to be a sufficient title of houlding it vnles the contrarie be manifestly proued and conuinced as we see dayly in lands and temporall goods and otherewise the dominion of things would be vncertaine amongst men Wherevpon the law teacheth the Possessor to plead possession as a sufficient title and to say possideo quia possideo I possesse because I possesse But Protestants can not manifestly disproue no nor yet colourably impugne the right of the Catholiks possession of the holie Scripture as shall hereafter appeare Therefore according to all reason Catholiks vpon this title of their possession are to be iudged true owners of the Scripture The second proof I will take from the Catholiks vndoubted Second title peacable possession possession thereof and vnquestioned by Protestants for manie ages That Protestants did not for manie ages call the Catholiks possessions of the Scripture into question is manifest by the manie and plaine confessions of Protestants that their Church was inuisible before Luther for manie ages which I haue related in my second booke of the Author of the Protestant Church c. 4. And reason teacheth vs to accounte him the true owner of a thing who without all question or clame of anie hath hould it peacably for manie ages together Wherevpon the law alloweth prescription of certaine yeares after which time expired it permitteth not the possession to be called in question Besides it is no way likelie that the true Church of God would suffer her self to be bereaued of so heauenlie a treasure as is the holie Scripture and yet not once in anie corner of the world for manie ages crie after the theefe or chalenge her treasure which she did see was held of others Will men euerie day venture their liues for sauing or recouering a little land or goods and would not the Church of God the onely true owner of the Scripture for manie ages once open her mouth to chalenge so heauenlie a treasure especially the Scripture being as Protestants teach the onely Martyr in disput oxon p. 143. Pareus Coll. Theol. 3. disp 2. externall infallible meane to attayne faith and as necessarie to the saluation of the Church as meate is to the life of man what care had the Church offo great a treasure left vnto here by Christ what account made she of faith and saluation if for manie ages she would not so much as chalenge the onely externall infallible and necessarie means to obtayne them Would the primitiue Church suffer so manie torments and cruell death as we read in the Ecclesiastical Historie rather then loose the holie Scriptures which the Heathens would haue taken from her and would she afterward suffer Papists to take it from her without muttering one word or laying clame to it for manie ages together Moreouer how had she faith how obtained she saluation if for maine ages she lost the onely externall infallible and necessarie meanes to obtayne them The third proof is that the Catholiks possession of the Scripture is farre more ancient then the Protestāts possession Third title ancientest possession thereof For euident it is that that Christian Church which is the first and ancientest possessor of the holie Scripture is the onely true owner of the same because the Apostles and Euangelists left their writings first and Qui prior est tempore potior est iure Reg. iuris onely to the true Church and gaue her the testament and last will of Christ her sponse so that the true Christrian Church had the Scripture before anie false Christian Church had it and likewise certaine it is that she neuer lost it since it was deliuered vnto her but as she is the pillar of truth so she hath faithfully kept this heauenly truth deliuered vnto her in writing and consequently is ancienter possessor of the Scripture then anie false Christian Church can be And this reason the ancient Christians vsed against Heretiks as appeareth by these words of Tertullian lib. de Praescript c. 37. It is my possession I possesse it of ould I possesse it first I am the herie of the Apostles And lib. 4. cont Mart. c. 4. I say my Bible is true Marcion saieth His. I say Marcions Bible is corrupted Marcion saieth Mine is corrupted what shall end our controuersie but order of time giuing authoritie to that which is found to be ancienter and reiecting that which is later For in that falsitie is a corruption of trueth trueth must needs be before falsitie
pastors as is shewed in the saied booke c. 2. cit and Caluin in Ezechiel c. 3. v. 9. saieth that Papists chalenge the name of the Church because they pretend a continuall succession And indeed saieth he we are forced to confesse that they haue the ordinarie ministerie And who can denie but the true Pastors of Gods Church are true owners of Gods worde which they haue authoritie to preach Thereby they confesse that Catholiks are true possessors of the holie Scripture For thus writeth Luther to 2. Germ. fol. 279. cited by Scarpius in Eccles c. 6. VVe confesse that vnder Poperie are manie Christian goods yea all Christian good and that it came from thence to vs. Namely we confesse that in Poperie is true holie Scripture true baptisme true office of preaching true Sacrament of the altar true keyes to forgiue sinnes true Catechisme Nay I say that in Poperie is true The kernell of Christianitie in Poperie Christianitie yea the very kernell of Christianitie and manie great Saintes And Hall Chalmeley and Batterfeild graunt that Luther wrote thus and seeme to allow it Luther also to 6. in c. 28. Genes saieth we confesse that Papists haue the Church because they haue baptisme absolution the text of the Ghospel and there are manie godlie men amongest them The eight proofe shal be from the Confession of such 8. title Confession of strangers as nether are Catholiks nor Protestants For as Vorstius writeth in Antibell p. 181. Iewes Turkes and Pagans do think that the Christian religion consisteth cheefly in Poperie And Whitaker Cont. 2. q. c. 2. No other famous Church can be named in these latter times which was thought to be the Church and was called the Church but the Roman Church Nether let anie think that such as want faith can not be sufficient iudges in this matter For albeit they be not sufficient iudges in the question of the trueth of doctrin yet are they sufficient in question of facte as this is And in this Ioseph lib. Antiq. Euseb l. 7. c. 24. sorte the Heathens in the time of the ould law iudged betwene the Iewes and the Samaritans and in the time of the Ghospel betwene the Catholiks and the Samosatenians And as Christians can iudge what kind of Mahometans are the true owners of the Alcoran though they think not the Alcoran to conteyne true doctrin So may Infidels iudge what kinde of Christians be true owners of the Ghospel though they beleeue not the Ghospel to be the worde of God The ninth proof may be taken from the agreement of 9. title Agreement with Scripture the Cath. doctrin both in words and sense with the holie Scripture as shall appeare in this booke Which proofe though taken alone doe not conuince that Catholiks are true owners of the Scripture yet in conuinceth that they are true owners rather then Protestants who so farre disagree from the Scripture both in words and sense The tenth proofe shal be that Protestants against these 10. title weaknes of Protest Proofes so manie and so forcible proofes for the Catholiks can bring no other proofe for their right to Scripture then that they haue the true doctrin of Scripture Which argument taken alone is as I shewed at large in my saied booke De Authore c. lib. 2. c. 15. a fond Sophisme or Foularie First because Schismatiks haue the true doctrin of Scripture as I there proued by reason by the testimonie of holie Fathers and the confession of Protestants and yet are no true owners of the Scripture because they are no true mēbers of the Church as I there also proued Secondly for Protestants to proue that they be true owners of the Scripture because they haue the true doctrin thereof is to proue one vnknowne and false thing by an other as vnkowne and false Which is not to proue at all because all proofe must be from a thing more knowne Thirdly they nether proue that they haue the doctrin of the Scripture by expresse words of Scripture for these are quite against them as shal be shewed in this booke nor by plaine inference out of the words of Scripture as appeareth by the Catholiks answers vnto all their proofes nor finally they haue proued any thing before a lawfull iudge but all their proofes are such as euerie Heretike maketh Besides if truth of doctrin doe proue true right to Scripture it farre more maketh for Catholiks and no more for Protestants then for anie other Heretiks Out of all which hath beene saied in this Chapter it is most euident that if the light of reason may be iudge in this matter Catholiks must needs be counted the true owners of the holie Scripture because they haue all the foresaied Titles then the which both fewer and weaker would make a claime to worldlie matters out of all question of all which Protestants can pretend none but the last Secondly it is euident that if Catholiks be the true If Cath. be true owners of the Scripture all controuersies are ended owners of the Scripture the sacred testament of Christ they are also true owners of the holie Sacraments of the keyes of heauen to binde and loose sinnes of the means of saluation and of all the goods which Christ hath by his will and testament bequeathed to his Church For vndoubtedly all these things pertaine to them to whome Christs testament doth belong Thirdly it is euident that if Catholiks be true owners of the Scriptures Protestants be vniust vsurpers of them as Iewes Turkes and Infidels are and haue no more right to keep or vse them against Catholiks then theeues haue to vse true mens goods or weapons against them For cleare it is that Catholiks and Protestants are opposite Churches as I haue shewed in the foresaied booke De Authore lib. 1. c. 2. and lib. 2. c. 6. and that one of them is a false Church whereas the Scriptures were giuen and belong to one onely Church Wherefore we may well say to Protestants as Tertullian de Prescript c. 37. saied to Heretiks of his time VVho are you when and whence came you what doe you in mine being not mine By what right Marcion Luther doest thou fell my woods By what licence Valentin Caluin doest thou turne away my water By what authoritie Apelles Zuingle doest thou charge my bounds It is my possession what doe you strangers here sow and feed at your pleasure And the same say we to Protestants Let them first shew what right they haue to Scriptures before they argue out of them let them render vs our weapons or shew what iust title they haue to them before they fight with them against vs. For as the same Tertull. saieth c. 15. Here we first stop them that they are not to be admitted to anie dispute of Scriptures VVe must see whether they may haue them or no to whom belongeth the Scripture that he be not admitted to it to whom it appertaineth not And c. 19. The
words wherewith here or there it signifieth this or that thing As for example it is a farre greater matter to deny the Eucharist to be the bodie of Christ which the Scripture often times plainly affirmeth then not to call it bread as some times the Scripture doth but neuer directly saieth that it is bread Wherevpon Spalatensis l. 5. de repub c. 6. writeth thus It is one thing for a seeming thing to be called by the name of the true thing which the appearence doth shew An other to be said This is that The first may and is borne withall in all equiuocall termes but not the latter Wherefore let him omit these kinds of matters Fiftly let him shew that Catholiks haue done thus not by the way treating of other matters but of set purpose as Protestants haue done who most often then contradict the Scripture in plaine termes euen then when they answere it or comment vpon it Lastly let him shew that Catholiks haue beene forced for the maintenance of their doctrin to denie so many bookes to corrupt so many places of holie Scripture to deuise so many and so incredible shifts as we haue shewed the Protestants haue done or let him be ashamed to say that Catholiks are as faultie in this kind as Protestants be Moreouer though they could proue that some Catholiks haue bene as faultie herein as they are which they can neuer proue yet that would nothing preiudice the Chatholik Church because her faith is not the doctrin of one or of many Catholiks but the common of them all But the Protestant faith is in many points the doctrin of some or of manie of them euerie one of them making that a point of faith which him self gathereth out of Scripture whether his fellows beleeue it or no. Besids the Catholik Church if she find anie thing in the writinges of her children contrarie to holie Scripture she nether alloweth nor dissembleth it but commandeth it to be blotted out as is euident by the Expurgatorie Indices but the Protestant ether approueth or dissembleth the errors of her writers and so maketh them her owne VVhy all CoÌ„tradictioÌ„s here related may be abiected to the Prot. Church 19. The fourth scruple may be that all the CoÌ„tradictions against holie Scripture which are here rehearsed out of Protestant writers were not made nor allowed of all Protestants or of their Church and therefore all of them are not to be imputed to all ProtestaÌ„ts or to their Church I answere First that very many of the Contradictions against holie Scripture here set downe are found in their Confessions of faith and in other writings set forth in their common name which Contradictions are most iustly attributed to their Church and these alone suffice to shew that the very faith and common doctrin of Protestants is directly opposite both to the word and sense of holie Scripture Secondly almost all these Contradictions are taken out of the writings of the first the chiefest and famousest teachers guides and leaders of Protestants and therefore ether Protestants must acknowledge these Contradictions or reiect the doctrin of their first and chefest Maisters as directly contrarie to Gods word Thirdly all the Contradictions or Antitheses here produced are taken out of famous writers and mainteiners of the Protestant faith whose doctrin the Protestant Church hath not publikly condemned nor compelled the Authors thereof to recall it nor commanded it to be taken out of their writings and therefore if not by publike consent yet by silence and dissembling approueth it and so as I saied before maketh it her owne Fourthly Protestants obiect to the Catholik Church whatsoeuer any Cotholik writer though neuer so obscure hath written why then may not we better obiect vnto their Church what many and the most famous of their writers haue published Finally my intention in this workes not to shew the Contradictions of this or that Protestant man or Church against the holie Scripture but of the Protestants in generall especially of the cheefest and most famous But whether the Contradictions of Scripture made by And though they could not yet that would suffice many and famous Protestant writers and not condemned but dissembled by their Church be to be obiected to their Church or no these points ensuing will suffice to my purpose First that the commun fairh of Protestants is in many and weightie articles directly contrarie to the expresse word and cleare meaning of holie Scripture as is euident by that which in diuers articles I recite out of their Confessions of faith and other their common writings The second is that touching many other matters that self same doctrin which I cite out of other Protestants is conteined in their Confessions of faith though it be not deliuered there in termes so expresly opposite to the words of holie Scripture as it is by other Protestants The third is that much of that Protestant Doctrin which here if cite as opposite to holie Scripture is in very deed the common beleef of Protestants albeit it be not inserted in their Confessions The fourth point is that those Protestants whose words I alledge knew the common Apol. Anglic Cont. 2. q. 5. c. 8. L. 3. de Eccles c. 42. doctrin of Protestants as well as anie who now will denie or reiect that doctrin The fift is that Iuel Whitaker Feild and diuers other Protestants auouch that there is no materiall difference in doctrin amongst the cheefe ProtestaÌ„ts which ether they must confesse to befalse or maintaine the doctrin which here I cite out of their cheefest writers The sixt point is that housoeuer the doctrin which I cite is not in all points the Doctrin of this Protestant man or Church yet it is as I saied Protestant doctrin taught and maintained by famous Protestants such as our English Protestants hould communion withall and account them their brethreÌ„ in Christ And therefore ether let theÌ„ defend their doctrin or refuse their coÌ„munion The seuenth point is that whether all or most of the Protestant doctrin which here I cite as opposite to holie Scripture be the coÌ„mon doctrin or beleefe of ProtestaÌ„ts or no this alone would suffice to my purpose that the doctrin of the first chefest and famousest Protestant preachers and leaders is in more then Note 260. points of controuersie quite opposite to the expresse words of holie Scripture For thereby euerie one may see that the first cheefest ProtestaÌ„t preachers did not teach the word of God but the word of the Diuel quite contrarie thereâ—o were not ministers of the word of God but ministers of the Diuel not Reformers but Deformers not sent of God but thrust on by the Diuel not lightned from heaune but blinded from hel not Apostles but Apostatas not Pastores but wolues who vnder a most false pretence of the word of God did most directly impugne it drew Cristians from Gods truth to the Diuels lies from the lap of the Catholik