teacheth that Christ praied that S. Peters faith should not faile which vndoubtedly he obtained The same say Catholiks Protestants expressely teach that S. Peter lost his faith erred from faith did not retaine faith did apostotate that his faith failed that infidelitie preuailed against him Which is so open a contradiction of Scripture as diuers Protestants confesse it See l. 2. c. 30. ART V. WHETHER THE APOSTLES were foundations of the Church SCRIPTVRE EXPRESSELY AFFIRMETH. Apocalip 21. v. 14. And the wall of the cittie hauing twelue The Apostles foundations of the Church foundations and in them twelue names of the twelue Apostles of the lambe Ephes 2. v. 20. You are citizens of the Saintes and the domesticals of God built vpon the foundation of the Apostles and Prophets Iesus Christ himselfe being the highest corner stone CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 1. de Pontif. c. 11. All the Apostles were foundations of the Church PROTESTANTS EXPRESSELY DENIE Whitaker Controu 4. q. 1. c. 2. It is contrarie to the analogie Not foundations of the Church of faith that any man should be a foundation of the Church Moulin in his Bucler p. 380. The Apostles were not the foundations Peter Martyr in locis clas 4. cap. 3. § 4. If we read in the Fathers as we do in the Apocalips that there are twelue foundations here foundation is not put for the route of the building but for great stones which are next to the foundation Beza in Ephes 2. vers 20. The Apostles and Prophets were builders of this temple that is of the Church of God as also now faithfull Ministers are but not the foundation it selfe Herbrandus in Compend Theol. loco de Eccles The Apostles are not the foundation of the Church but by their doctrine of Christ they laied the foundation THE CONFERENCE Scripture expressely saieth that there are twelue foundations of the Church and in them written the names of the twelue Apostles that we are built vpon the foundatiō of the Apostles Christ being the cheefe corner stone where there is manifest distinction made betwene the foundation on which we are built and Christ Catholiks say the same Protestants expressely say that the Apostles were not foundations that they were not foundations of the Church but builders not foundations but great stones next to the foundation that no man can be a foundation of the Church Which are so contrarie to the Scripture as some Protestants confesse it See l. 2. c. 30. ART VI. WHETHER THE APOSTLES were simply to be heard or beleiued without examination of their doctrine SCRIPTVRE EXPRESSELY AFFIRMETH. Luc. 10. v. 16. He that heareth you heareth me The Apostles were simply to be heard 1. Thessalon 1. v. 12. We giue thankes to God without intermission because that when you had receaued of vs the word of God you receaued it not as the word of men but as it is indeed the word of God The same also is proued by the testimonies cited in the next article CATHOLIKS EXPRESSELY AFFIRME D. Stapleton Defens cont Whitak l. 3. sect 5. It is absurd to iudge of the Apostles doctrine Antidot Act. 17. v. 11. Christ hath ioyned his trueth and the Apostles preaching so narrowly as he saied who heareth you heareth me Why then not also who examineth your doctrine examineth my trueth PROTESTANTS EXPRESSELY DENIE Whitaker Controu 2. quaest 5. cap. 11. If the Apostles be not simply to be heard but to be examined according to the rule Not simply to be heard of Scripture and to be receaued so farre forth as they agree with it and to be reiected as they differre much lesse c. And l. 2. cont Dureum sect 2. When Paul preached to the Berheans they examined the Scriptures for to know fully whether those things which Paul tought agreed with Scriptures And this their example is allowed with the highest testimonie of the holie Ghost and proposed to all Christians to be imitated Caluin in Actor 17. vers 11. The Thessalonians did not take vpon to examin whether Gods trueth were to be receaued or no onely they examined Pauls doctrine to the line of Scripture For the Scripture is the true touchstone by which all doctrins are to be examined And seing the Spirit of God praiseth the Thessalonians it prescribeth in their example a rule for vs. It was lawfull for the disciples to examine Paules doctrine And 4. Institut c. 8. § 4. The Apostles in their verie name do shew how farre their commission stretcheth Forsooth if they be Apostles let them not prate what they list but faithfullie deliuer his commandments who sent them Luther Praefat. Assert Artic. to 2. If S. Pauls Ghospell or the new testament must haue beene tried by the ould Scripture whether it were so or no what did we who would haue the Fathers sayings examined by the Scripture Daneus Contr. 4. p. 611. It is most false that he writeth that the doctrine and sentence of the Apostles was not examined of the disciples and auditours Yea Christ himselfe commandeth his owne doctrine to be so examined Io. 5. 39. THE CONFERENCE Scripture expressely saieth that who heareth the Apostles heareth Christ that their word is not the word of men but the word of God and as such receaued of such as are faithfull The same say Catholiks Protestants expressely say that the Apostles are not to be heard simply but first to be examined that all Christians ought to imitate the Betheās in examining S. Pauls doctrine that the Apostles must not prate what they list that the Ghospell must be tryed by the ould testament ART VII WHETHER THE APOSTLES were sufficient witnesses of the trueth SCRIPTVRE EXPRESSELY AFFIRMETH. Ihon 15. v. 27. The Spirit of trueth shall giue testimone of me The Apostles were sufficiēt witnesses and you also shall giue testimonie because you are with me from the beginning c. 21. v. 24. This is that disciple which giueth testimonie of these things and hath written these things and we know that his testimonie is true c. 1. v. 7. This man came for testimonie to giue testimonie of the light that all might beleiue through him Actes 1. v. 8. You shall receaue the vertue of the Holie Ghost comming vpon you and you shal be witnesses vnto me in Hierusalem and in all Iewrie and Samaria and euen vnto the vtmost of the earth c. 5. v. 32. And we are witnesses of these words and the Holie Ghost whome God hath giuen to all that obey him c. 10. v. 42. Him God raised vp the third day and gaue him to be made manifest not to all the people but to witnesse preordinated of God to vs who did eate and drinke with him after he rose againe from the dead 3. Ihon. v. 12. And we giue testimonie and thou knowest that our testimonie is true Exode 14. v. 31. And they beleiued our Lord and Moises his seruant CATHOLIKS EXPRESSELY AFFIRME D. Stapleton Defens Contr. Whitaker l. 1.
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
and knowledge of tōgues and attētiue reading And p. 138. Vnderstanding is common to all that haue any iudgment but to knowledge there is need of the externall illustration of the holie Ghost by reason of the blindnesse of mans iudgment The same say all Protestants who teach as we haue seene in the former article that the Scripture is cleare THE CONFERENCE Scripture expressely saieth that prophecie that is vnderstanding of Scripture is not made by priuat interpretation that to know the misteries of the kingdome of heauē is giuen to some as a peculiar guift not common to all that Christs disciples had need to haue their vnderstanding opened by him for to vnderstand the Scriptures The same say Catholiks Protestants expressely say that the Scripture may be known by onely reading that to know what the Prophets or Apostles thought of euerie article of our religiō we need but a meane wit knowledge of tongues and attentiue reading That Scripture may be vnderstood without faith and without any peculiar light of the holie Ghost that to vnderstand the sense of the letter there is priuiledge of the Church that neuer so wicked men may know the trueth of the Scripture Which are so contrarie to Scripture as diuers Protestants confesse it See libro 2. cap. 30. ART III. WHETHER THE GHOSPEL be a law or containe any law SCRIPTVRE EXPRESSELY AFFIRMETH. Matth. 11. v. 30. My yoake is sweet and my burdē light c. 28. Christs Ghospell cōtaineth laws and precepts v. 19. Teach ye all nations baptizing them c. teaching them to obserue all things whatsoeuer I haue commanded you Ihon 15. v. 14. You are my freinds if you doe the things that I command you Galat. 6. v. 2. Beare ye one an others burdens and so ye shall fulfill the law of Christ The same is euident by other places which shal be cited in the two next articles and by the laws of baptisme and the Euchariste which are in the Ghospel Romans 2. v. 16. God shall iudge secrets of men according to my Ghospel Apocal. 14. v. 6. And I saw an other Angel flying through the middest of heauen hauing the eternall Ghospell to euangelize to them that sitte vpon the earth saying with a loud voice Feare our Lord c. CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 4. de Iustif c. 2. The Ghospel containeth laws properly so called PROTESTANTS EXPRESSELY DENIE Luther de votis to 2. fol. 271. They know not the Ghospell The Ghospell is no law whiles they make a law of it Postilla in Dom. 3. aduentus fol. 36. None of thy workes must follow the Ghospell for it is not a law which requireth workes but onely faith because in it nothing is done but that Gods grace is offered and promised Confessio Wittenberg c. de Euangelio Vnlesse ye take the name of the law generally for doctrine certainly the Ghospell of Christ is not properly a law The same saieth Pareus in Galat 6. lect 71. Perkins in Gal. 6. to 2. The Ghospell must no wayes be called a new law So also Beza cont Sanct. Apol. 1. p. 305. Mart. in Rom. 7. p. 375. in 8. Melancthon in Disput to 4. p. 490. The ould testament is a law the new testament is no law The same say others as appeareth by what hath beene rehearsed cap. 3. art 7. and shal be more in the twoe next articles THE CONFERENCE Scripture expressely saieth that the Ghospell of Christ is a yoake and burden that therein he commandeth some things that Christ hath a law that he commanded the receauing of baptisme and the Euchariste that men shal be iudged according to the Ghospell that the eternall Ghospell commandeth men to feare God The same say Catholiks Protestants expressely say that the Ghospell is no law no waies to be called a new law the new testament no law the Ghospell properly no law vnlesse by law you meane doctrin that it is no law that requireth workes ART IV. WHETHER THE GHOSPELL doth preach pennance and good workes SCRIPTVRE EXPRESSELY AFFIRMETH. Mathew 3. vers 2. Ihon Baptist thus began his preaching The Ghospell commandeth pennance of the Ghospell Doe pennance for the kingdome of heauen is at hand Matth. 4. v. 17. From that time Iesus began to preach and to say Doe pennance for the kingdome of heauen is at hand Luc. 5. v. 23. I came not to call the iust but sinners to pennance c. 24. v. 26. It behoued Christ to suffer and to rise from the dead the third day and pennance to be preached in his name and remission of sinnes vnto all nations Actes 2. vers 38. S. Peter thus preached the Ghospell Doe pennance and be euerie one of you baptized And S. Paul c. 17. v. 30. God now denounceth vnto men that all euerie where doe pennance CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 4. de Iustif c. 2. The Ghospell threatneth wrath and indignation to them who do not receaue our Sauiour nor do pennance PROTESTANTS EXPRESSELY DENIE The Diuines of Targa apud Hospin in Concordia discordi The Ghospell properly is no preaching of pennance fol. 66. If the Ghospell be simply and properly taken for preaching to wit of the grace of God in Iesus Christ then it is no preaching of pennance but oney a preaching of remission of sinnes The like teach others ib. fol. 104. And the Diuines of Onely cōmandeth to beleiue Berga ib. fol. 140. The Ghospell teacheth and commandeth onely to beleiue in Christ Luther Postilla in die Natiuit fol. 60. We read and heare nothing preached in the Ghospell but mere grace and mere bountie In die Ascensionis fol. 264. I often times saied that the Ghospell cannot abide that workes be preached how good or great soeuer they be And in Inst de Moise fol. 449. The The Ghospell telleth not what it to be done or omitted Ghospell preacheth not to vs that this or that is to be done or omitted or exacteth any things of vs. The Diuines of Saxonie apud Schusselb tom 7. Catal. Haeret. p. 803. condemne Maior because he would haue the Ghospell properly taken to be a preaching of pennance and remission of sinnes Kemnitius in locis tit de Iustif p. 222. If we say that the Proper doctrin of the Ghospell is not of newnesse of life proper doctrin of the Ghospell is not onely of faith in the free promisses for Christ but also of newnesse of life or good workes then streight it followeth that good workes also enter into iustication as a partiall cause And pag. 224. Who would haue the the Ghospell properly so termed to containe not onely the promise of grace but also the doctrin of good workesse such vnderstand not what they say For by this means the difference of the law and the Ghospell is confounded Liber Concordiae 1. c. 5. p. 594. We reiect as false and pernicious Doctrin that the Ghospell properly is a preaching of pennance The Ghospell requireth not workes and not onely
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
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
away or exhaust our sinnes but leaueth thē in vs. An other end of his coming and passion was to destroie and dissolue sinne Hebr. 6. v. 6. this that our ould man is Nor destroied sinne crucified with him that the bodie of sinne may be destroied And cap. 9. ver 26. But now once in the consummation of the worlds to the destruction of sinnes he hath appeared by his owne hoste And 1. Ioan. 3. vers 8. For this appeared the Sonne of God that he might dissolue the works of the Diuel But Protestants say that sinne is not destroied in the regenerate but that it abideth and liueth in them as is to be seene l. 1. c. 17. art 5. A third end was to cleanse vs from sinne Tit. 2. v. 14. Nor cleansed sinne Who gaue himselfe for vs that he might redeeme vs from all iniquities and might cleanse to himselfe a people acceptable Et 1. Ioan. 1. v. 7. And the blood of Iesus Christ his Sonne cleanseth vs from all sinne But Protestants say that the regenerate are not cleansed from sinne but remaine vncleane impure filthie as is to be seene l. 1. c. 17. art 4. A fourth end was that we might be truely sanctified Nor truely sanctified vs. and become holie and immaculate in the sight of God Ioan. 17. v. 19. And for them I do sanctifie my selfe that they also may be sanctified in trueth Ephes 1. v. 4. As he chose vs in him before the constitution of the world that we should be holie and immaculate in his sight in charitie But Protestants denie that we are truely sanctified or holie and immaculate in the sight of God See li. 1. c. 17. art 3. A fift end was that we should follow or doe good Nor made vs to follow good workes works Tit. 2. v. 14. That he might cleanse to himselfe a people acceptable a pursuer of good works But Protestants denie that our workes are truely good and say that they are mere sinnes See l. 1. c. 14. art 2. A sixt end was that we should liue iustly and piously in Nor mad vs liue in holinesse before God holinesse and iustice before God Luc. 1. v. 74. That without feare being deliuered from the hand of our enemies we may serue him in holinesse and iustice before him all our dayes Tit. 2. v. 12. For the grace of God our Sauiour hath appeared to all men instructing vs that denying impietie and wordly desires we liue soberly and iustly and godly in this world But Protestants denie that the workes or liues of the iust are pious holie or iust before God See lib. 1. cap. 14. art 5. A seuenth end of Nor made vs to fulfill the law Christs coming was that the iustification of the law might be fulfilled in vs. Rom. 8. v. 3. God sending his Sonne in the similitude of the flesh of sinne euen of sinne damned sinne in the flesh that the iustification of the law might be fulfilled in vs. But Protestants say that the law cannot be fulfilled in vs but onely in Christ See lib. 1. c. 19. art 1. An eight end was to preach a day of retribution Luc. 4. v. 19. To Euangelize vnto the pore he sent me to preach the acceptable yeare of our Lord and the day of retribution But Protestants denie that there is anie day of reward or retribution but onely of mere bountie and liberalitie See l. 1. c 18 art 1. To these I adde that thus writeth Perkins in Gal. 1. v. 3. It is the fault of our age that all professe Christ yet manie admit not Christ but their owne deuises to wit a Christ who must be a Sauiour to deliuer them from hell but not a Lord to giue them commandements this they cannot suffer But Protestants as we shewed l. 1. c. art 7. denie Christ to be a lawgiuer or Lord to giue commandements according to Perkins admit not Christ but their owne deuises Wherefore thus I make my 26. argument Whose doctrine Nor preached reward not onely in so manie and so great points is against the expresse words of God and in their vsuall sense but also doth make voide and frustrate so manie ends of the coming and passion of Christ it doth contradict the true sense of Scripture Such is the Protestants doctrine Therefore c. CHAPTER XXVII THAT PROTESTANTS TAKE AWAY encouragements to vertue yea all vertue and in steed of them put allurements to vice and remoue the impediments thereof MY 27. argument that Protestants contradict the true meaning of holie Scripture shal be because they take away the encouragements to vertue yea all vertue out of the world and in place of them put allurements to vice and remoue the impediments thereof They take away encouragements to vertue because as Protest take away encouragements to vertue we shewed l. 1. c. 2. art 13. they teach that God careth not for good workes art 14. that he is not honored with thē art 16. that he is not appeased with them And c. 14. Art 6. that there is no dignitie or worth in them Art 7. that there is no reward promised to them Art 10. that all good workes are equall before God Art 12. and 13. that they are not necessarie to iustification or saluation Art 15. that they are not cause of saluation Art 16. Not so much as a testimonie of iustification or saluation Art 18. that we ought not to doe them Cap. 17. artic 15. That a sinner doth not cooperate to his iustification Cap. 18. art 1. That saluation is no reward or retribution Art 2. No crowne of iustice Art 3. That it is of faith onely And cap. 21. art 1. That our will is not free in morall works Art 3. That it doth not cooperate with the grace of God to good works But who can denie but that Gods fauour towards good works their worth and reward their efficacie and necessitie to iustification and saluation mans freedome and cooperation to acts of vertue and saluatiō be great spurres and encouragements to vertue Which notwithstanding all and others such like Protestants take away They take also away all vertue For first they denie to fulfill the law diuers particular vertues as faith the roote of all vertue which they say is vitious and vnworthie the name of vertue l. 1. c. 13. art 12. They take away the highest degree of Chastitie to wit virginitie c. 15. art 2. and the perfectest part of Temperancie to wit Fasting ib. art 5. and all choice of meates artic 7. They takeaway also praier for all men art 8. Vows art 14. and Eremiticall life art 15. Besides they takeaway all inherent iustice c. 17. art 8. and denie that the iustified are truely iust art 3. or cleane art 4. but retaine sinne in them art 5. Finally they take away all vertue For they teach that all the good works of sinners or of good men are sinnes yea mere sinnes c. 14. art 1. and 2. that
words of Christ but thinke of some other thing and with inward eyes behould them as mysteries And Victorinus ib. In the question of the Supper of the Lord we must looke with the left eye vpon the words of Christ and with the right behould the natures of Christ and the writings of Antiquitie Yee see them professe that the foundation and strength of their opinion is a humane principle that their reasons are to be preferred before Christs words that we must not simply looke vpon Christ words but thinke vpon some other thing that we must looke vpon Christs words with the left eye and with the right vpon nature Which is the very doctrine of Suencfeldius in Schlusselburg art 23. cit Remoue saieth he from thy sight Take and Eate This is my bodie and then consider what is the nature of mans bodie of eating of Sacraments and of ould figures and so thou shalt find most certaine trueth In like sorte they confesse that they learnt not their faith out of Scripture Zuinglius Resp ad Serm. Lutheri to 2. fol. 372. Faith cannot be learnt or discussed out of words but the Protest haue not their faith out of Scripture teacher of it is God and after we haue it deliuered from him we may see the same in words And in Exegesi fol. 347. We do not thinke that faith can be gathered out of words but that faith being the mistresse the words which are set before vs may be vnderstood How I pray you should we gather faith out of words sith we ought not to come to expound Scriptures But being already armed with faith And OEcolampadius in Hospin part 2. Histor fol. 70. I come not to Scripture but being before hand armed with faith Their first shift is to scoffe and deride the manner of Protecst soffe at plaine proofes out of Scripture arguing out of the expresse words of Scripture P. Martyr in Schlusselburg l. 4. Theol. Caluin artic 20. calleth our argument taken out of the words of the institution of the Eucharist a Fiue word proofe And in Dial. col 130. thus speaketh I alwaies thought that yee were not so wise as yee Gods word not enough should be in labouring so much for an opinion both absurde and vnprofitable and hauing nothing to mantaine it but Christs word This is my bodie Caluin 1. Instit cap. 2. § 3. saieth that they are madde who endeauour to defend the images of God and Saints by the example of the Cherubins The same saieth Hospin l. de orig Templorum pag. 254. and Beza 2. part respons ad Colloq Montisbel pag. 31. termeth the same a stinking argument Whitaker ad Rat. 3. Campiani maketh this to be a Sophisme Saint Iames commandeth to Foolish to striue about Christs words anoint the sick therefore we must anoint them Zuinglius de Peccat orig tom 2. fol. 122. saieth How foolish should he seeme who for words of Scripture would auouch that we are washed from originall sinne by the water of baptisme OEcolāpadius cōplaineth that the words of the Institutiō of the Eucharist are obiected to him as a Helene and the samewords Caluin termeth Aiax his buckler and the onely refuge of Papists Finally they are sometimes driuen to blaspheme the They blaspheme the very words of Scripture words of Scripture and to say that they will nether beleiue them nor God himselfe P. Martyr cont Gardiner col 423. termeth the words of the Institution of the Eucharist a litle speach of fiue words and col 1095 a fiue word speach Zuinglius Respons ad Billican tom 2. f. 264. Poore letters Burensis in Schlusselburg Praefat. in tom 3. Catal. Haeret. Foure impotent words Sheldon l. of Antichrist pag. 82. in scoffe Fiue omnipotent words Hospin part 2. Histor fol. 63. Fiue magicall words Gratianus Anties tom 6. doctrinae Iesuit fol. 158. speaketh in this sorte To be present according to Gregorie is to draw Christs bodie out of heauen by fiueuerbicall or magicall power Volanus l. 2. cont Scargam pag. 1047. Feigning to your selues a new Christ of bread made by the fiue-word-breath of a Preist Moreouer Zuinglius as before is rehearsed called Christs words of the indissolubilitie of mariage drie words and l. de Relig. c. de Euchar. saieth that the words of conscration are too drie for some mens capacitie Poach in Schlusselburg tom 4. Catal. pag. 305. thus writeth It must needs be that the law sith it nether Gods law in lie is Christ nor in Christ is contained in error lie and death And the Scripture as Luther saieth in his disputations is not to be vnderstood against Christ but for Christ and therefore to be referred to him or not to be accounted true Scripture Luther being sore vrged by the words of Scripture touching works and the law teacheth his followers to answere thus tom 5. in 3. Galat. fol. 345. Simply we must answere in this sorte Here is Christ there the testimonies of the Scripture touching workes and the law But Christ is Lord of the Scripture Thou vrgest the seruant that is the Scripture this seruant I Luther leaueth the Scripture to Papists leaue to thee I vrge the Lord who is King of the Scripture And speaketh yet more plainely German edit Wittemb tom 1. in these words Albeit the Papists do bring a huge loade of Scriptures in which good works are commanded I care nothing He careth not for all the Scripture for all the sayings of the Scripture though more were brought Thou Papist art very insolent and proud with the Scripture which yet is vnder Christ and the Lord. Wherefore I am nothing He is not moued with it moued thereby Go too foresooth relie vpon the seruant as much as thou wilst but I relie vpon Christ the true Maister Lord and Emperour of the Scripture Him I will beleiue and I know he cannot lie to me nor lead me into error I had rather honour and beleiue him then to suffer my selfe to be drawne one finger breth from my opinion for all the sayings of the Scripture Loe how Luther careth not for all the sayings of the Scriptures is nothing moued with will not alter his opinion for them all and leaueth them to the Papists And in like sorte tom 1. disput de Fide fol. 387. saieth But if our aduersaries vrge the Scripture against Christ we vrge Christ against the Scripture We haue the Lord they haue the seruant Papist haue the Scripture And in Colloq cap. de verbo Dei fol. 22. speaking of his followers saieth The Scripture is contemned corrupted and mocked of vs. Yea Zuinglius in Elencho tom 2. fol. 10. affirmeth that when Paul wrote the Commentaries of the Euangelists and the Epistles of the Apostles were not of authoritie and that Paul did not attribute so much to his Epistles as that Paul did not thinke his Epistles diuine whatsoeuer was contained in them was holie The like is insinuated by
Caluin Actor 17. vers 11. Where he saieth that the Thessalonians did not dispute whether Gods trueth were to be receaued onely they examined Pauls doctrine according to the rule of Scripture Plainely putting a difference betwene Gods trueth and Pauls doctrine Finally Zuinglius professeth Zuinglius will not beleiue what he cannot comprehend to beleiue nothing which he cannot comprehend For thus he speaketh in Hospin Part. 2. Histor fol. 72. God doth not propose to vs things that are incomprehensible Or as Melancthon reporteth ib. fol. 82. God doth not propose to vs such things to be beleiued as can no way be comprehended And in Schlusselburg l. 4. Theol. Caluin art 9. thus professeth his more then Diuelish infidelitie Albeit God with He will not beleiue God though he sware all his blessed Angels should come from heauen and sweare that in the Supper of the Lord the bodie and blood of Christ were giuē to all that receaue it yet nether could nor would I beleiue it vnlesse I should plainely see with my eyes and feel Christ with my hands The very same he insinuateth Respons and Bellicā tom 2. fol. What I pray you differ these men from the Protest imitate the libertins Libertins of whome thus writeth Caluin in Instructione cap. 9. We already saied that these men in the beginning were wont plainely to laugh if any alledged the Scriptures nor dissembled to hould them for fables yet they forbore not to vse thē if there were anie place which they could wrest to their purpose But when they perceaued that all good men did detest such sacrilege they put on this coate vnder which now they lurk to wit they professe not to reiect the holie Scriptures but feigning to admit them wrest and change them into allegories And do not the Protestants deride the Scripture when they call the words thereof a fiue-word speach beggerly letters impotent and magicall words and when they see that all good men detest such blasphemie do they not turne thē into figures or allegories Wherefore I make this my fourth argument Who not onely in so manie and so great matters contradict the expresse words of Scripture but also in manie and great points are compelled to forsake the letter thereof to call the manifeste sense into questiō to say that it is a begging of the question to argue out of it to deuise manie new senses for to reiect a place as ambiguous and to say that the sēse of Scripture is to be gathered rather out of a strāge then out of the proper place where it is purposely handled who finally deride the very kind of arguing out of the expresse words of Scripture and openly blaspheme them they are to be thought not onely to gainsay the true sense of Scripture but also to contemne the Scripture and God himselfe But so do Protestants Therefore c. CHAPTER V. THAT PROTESTANTS SAY THAT words of Scripture which make against them were not spoaken of certaine knowledge OVR fift argument to proue that Protestants repugne to the true sense of Scripture shal be because sometimes they denie that the words which were spoaken of God of Christ of the Apostles were spoaken by them of their certaine knowledge but onely by ghesse or coniecture For if out of that saying of God Ezechielis 3. vers 6. seq For not to a people of profound speach and of an vnknowne tongue art thou sent to the house of Israel nether to manie peoples of profound speach and of an vnknowne tongue whose words thou canst not heare and if thou were sent to them they would heare the We will proue that some can be conuerted which yet will not be conuerted Contra-remonstrantes in Collat. Hagae answere This is saied not in respect God did not certainely foresee what he saied of that which God did certainely forsee in these or those but in respect of that which according to all outward shew a man might iudge Forsooth God did not certainely foresee that other people would haue heard the Prophet if he had beene sent to them as he plainely affirmeth but like a man spoake by ghesse out of the externall appearance If we proue the same out of those words of Christ Math. 11. ver 21. If in Tire and Sidon had beene wrought the miracles that haue beene wrought in you they had done pennance Nor Christ in hairecloth and ashes Caluin vpon this place telleth vs that Christ disputeth not what God did foresee to become of these or those but what some of them would haue done for so much as could be gathered by the thing And ib. in v. 33. We admonished before that Christ speaketh after a humane manner and doth not tell out of the heauenlie oracle what he had foreseene was to be if he had sent to the Sodomits And lib. 6. de lib. arbitr pag 197. It is euident that Christ would by that kind of speach no other thing thē if one now should say There is no Turk so obstinate or rebellious to God or so impious who would not haue beene conuerted if he had read seene and heard those things with which Pighius will not amended The like haue Contra-remonstrantes loc cit So that Christ did not certainely foresee that the Tyrians and Sodomites would haue repented if they had seene the like miracles and yet he plainely affirmeth it If we proue that a man may fall from grace because S. Peter 1. cap. 1. vers 9. saieth For he that hath not these Scripture speaketh not of knowledge but of charitie tbings readie is blind and groping with his hand hauing foregotten the purgation of his ould sinnes Zanchius in Summa Praelect tom 7. col 276. answereth This place is to be vnderstood according to the iudgment of charitie The same he hath in Thesibus tom 8. col 700. and Piscator in Thesibus l. 2. p. 195. Forsooth S. Peter iudged charitably but not truely that such a man as he speaketh of had beene purged from his sinnes If we proue that God would haue all men to be saued because S. Paul 1. Timoth. 2. vers 4. Who will all men to be saued Perkins lib. de Praedest tom 1. col 139. saieth Paul Likewise S. Paul speaketh in this place according to the iudgment of charitie of Christians not according to the iudgment of secret and infallible certaintie In like sorte answereth Piscator loc cit and also to Hebr. 6. vers 5. cap. 10. vers 29. Where is it saied that some reprobates were sanctified with the blood of Christ If we proue that the wicked and reprobates may be in the bodie of Christ and put him vpon them because S. Paul saieth 1. Cor. 12. ver 13. We were all baptized into one bodie Gal. 3. v. 27. As manie of you as are baptized in Christ haue put on Christ Vorstius in Antibel p. 124. answereth The Apostle speakheth there out of the iudgment of charitie which accounteth all