power did open the shut dores The dores were not shut in the very instant of his passing See more art 23. Scripture Hauing a great high preist that hath penetrated Christ penetrated the heauen Not penetrated them Christ praieth for vs. He praieth not for vs. the heauenes Iesus the Sonne of God Protestants Christ ascended without penetration of quantities VVe admit no penetration See art 14. Scripture I will aske the Father VVho also maketh intercession for vs. Protestants VVe may not imagin that Christ as a Suppliant praieth for vs. His death and resurrection are in steed of an eternall intercession See more art 25. CHAPTER IV. OF ANGELS AND SAINTES SCripture And the Angell of our Lord answered and saied O Angels pray for vs. Lord of Hostes how long will thou not haue mercie on Hierusalem Protestants The Scripture teacheth not that Angels pray They pray not We denie that the holie Angels do pray in particular for our necessities See art 4. Scripture And he preuailed against the Angel and was Angels to be praied vnto Not to be praied vnto strenghtned and he wept and besought him Protestants The inuocation of Saints and Angels is impious See art 8. Scripture Our lord opened the eyes of Balaam and he saw the Angels to be bowed vnto Angel standing in the way with a drawne sword and he adored him flat to the ground Protestants We must beware that we nether adore nor worship Not to be bowed vnto Angels He could not fall downe to the Angel without diminishing Gods honour See art 11. Scripture Nether take thou away thy mercie from vs for God to be praied by the names of Saintes Not so to be praied Abraham thy beloued and Isaac thy seruant and Israel the holie one Protestants In the Prophets there is not found anie such inuocation Heare me o God for Abraham God is not to be besought by the names of Saintes See more art 9. Scripture For your selues know how you ought to imitate vs. Saintes to be imitated Not to be imitated God protecteth vs for the Saintes sake Not for their sakes Some Saintes bad power to worke miracles None had such power Santes receaue men into eternall tabernacles They do not receaue Be ye followers of me Protestants These trifles ought not to be sung to the people that they should imitate the Saintes God requireth that we follow his scripture only and not the examples of Saintes See art 12. Scripture I will protect this cittie and saue it for my self and for Dauid my seruant Protestants It is not to be borne that they say through Gods liberalitie and Christs grace the merits of Saints do profit vs to protection See art 10. Scripture And he gaue them power to cure infirmities and to cast out Diuels Protestants God neuer gaue anie man power of working miracles ether mediatly or immediatly See art 16. Scripture Make vnto you freinds of the mammon of iniquitie that when you faile they may receaue you into the eternall tabernacles Protestants VVe must not vnderstand that men shall receaue vs into eternall tabernacles See art 13. Scripture They shal be priests of God and Christ and shall Saints reigne with him reigne with him Protestants The Saints do not reigne with Christ. See art They reigne not with him 16. Scripture And he that shall ouercome and keepe my workes Saintes rule nations vnto the end I will giue him power ouer the nations and he shall rule them with a rodde of yron Protestants It is an errour that Angels or the soules of the They rule them not blessed men are appointed of God to rule and gouerne vs. See art 16. cit CHAPTER V. OF THE SCRIPTVRE OR WORD OF GOD. SCripture Paule according to the wisdome giuen him hath Some things in Scripture are hard written as also in all Epistles speaking in them of these things in which are certaine hard to be vnderstood Protestants Peter saieth not that Paules Epistles are obscure No thing hard no nor that there are some obscure things in Paules Epistles No parte of the Scripture is obscure How can the Scripture be called obscure in anie parte See more art 1. Scripture Iesus began to preach and say Doe pennance for The Ghospel preacheth pennance It preacheth it not the kingdom of heaune is at hand Protestants The Ghospell properly is not a preaching of pennance The Ghospell preacheth not to vs that this or that is to be done or exacteth any thing of vs. See more art 4. Scripture If thou will enter into life keepe the commandments Promiseth life conditionally Protestants The Ghospell promiseth saluation euen to those Not conditionally that haue no good workes at all The Ghospel requireth not workes to saluation See more art 6. Ghospell not contrarie to the law Scripture Doe we then destroie the law by faith God forbid But we establish the law Protestants The Ghospell is truly opposite to the law The law It is contrarie to it aad the Ghospell of themselues wholy fight one with the other See more art 7. Scripture All things must needs be fulfilled which are written Moises law commandeth faith in Christ It commandeth it not Traditions to be kept Not to be kept in the law of Moises and the Prophets and the Psalmes of me Protestants Faith in Christ the law neuer knew The law of Moises commandeth not faith in Christ See more art 8. Scripture Hould the traditions which you haue learnt whether it be by word or by our epistle Protestants VVe care not for vnwritten traditions we acknowledge no word but that which is written See more art 9. CHAPTER VI. OF S. PETER AND THE APOSTLES SCripture Thou art Peter and vpon this rock will I build Church built vpon Peter my Church Protestants Peter is not rock because Christ did not build Not vpon Peter his Church vpon Peter See more art 2. Scripture And I say to thee Thou art Peter And to thee Keyos giuen to Peter I will giue the keyes of the kingdome of heauen Protestants Christ called faith the rock to which rock not to Not giuen to him Peter be gaue these keyâ—s See art 3. Scripture I haue praied for thee Peter that thy faith faile Peters faith failed not It failed not Protestants For a time surely Peters saith failed whiles he denied Christ It is a blasphemous speech that Peter denying Christ did not lese his faith See more art 4. Scripture And the wall of the cittie hauing twelue foundations The Apostles foundations and in them twelue names of the twelue Apostles of the lambe Protestants The Apostles were not the foundations See Not foundations more art 5. Scripture He that heareth you heareth me The Apostles simply to be heard Not simply to be heard Protestants The Apostles be not simply to be heard but to be examined according to the rule of Scripture S. Paules
of faith in Christ of iustifying faith of faith of remission of sinnes The like hath Ambing apud Hospin in Concord discordi fol. 140. Beza de Praedest cont Caste l. vol. 1. p. 393. There is no mētion in the law of this benefit of free redemption by Christ For the declaratiō of this will belongeth to an other parte of Gods word which is called the Ghospell Apol. Cōf. Augustan c. de Iustific The Ghospell preacheth iustice of faith in Christ which the law doth not teach THE CONFERENCE Scripture expressely saieth that Moises wrote in the law of Christ that Moises wrote things concerning Christ That Moise commanded the people to heare Christ in all things The same say Catholiks Protestants expressely say that the law neuer knew faith in Christ that Moises cōmandeth not faith in Christ that the law knoweth nothing of faith in Christ that in the law there is no mention of free redemption in Christ that the law teacheth nothing of faith in Christ ART IX WHETHER ANY VNWRITTEN word or Traditions be to be kept SCRIPTVRE EXPRESSELY AFFIRMETH. 2. Thessal 2. v. 15. Therefore brethren stand and hould the traditions Traditions not written to be helde which you haue learned whether it be by word or by our epistle CATHOLIKS EXPRESSELY AFFIRME Coūcell of Trent Sess 4. The holie Coūcell doth with equall pious affection reuerently receaue and honour traditions belonging to faith or manners as ether deliuered by Christs mouth or the holie Ghost and by continuall succession conserued in the Catholik Church PROTESTANTS EXPRESSELY DENIE Whitaker Cont. 1. q. 3. cap. 10. We care not for vnwritten Not to be helde traditions And Contro 2. q. 5. c. 18. We acknowledge no other word then that which is written And what doctrine soeuer is not written we hould for bastard doctrine Perkins in Cathol ref Contr. 20. c. 2. We acknowledge the onely written word of God Luther Postil in ferias S. Stephani Nothing is to be affirmed Nothing but that which is expressed in Scripture which is not expressed in Scripture Iacobus Andreae l. cont Hosium p. 169. That faith is no faith but an vncertain opinion which is not grounded vpon an expresse testimonie of Scripture Wigand apud Scusselb to 7. Catal. Haeret. p. 681. Onely those doctrines whose very words or equiualent for sense are extant in the Scripture are to be tought and deliuered in the Church Caluin in Gratulat ad Praecentorem pag. 377. Nothing is to be beleiued which is not expressed in Scripture And cont versipellem pagin 353. There is no mention of vnwritten traditions Beza in Rom. 1. v. 17. Christians acknowledge no other object of this faith then the written word of God Etad Reprehens Castell p. 503. Whosoeuer beleiueth in doctrine of religion that which is not written I say he embraceth opinion for faith and an idol for God Vallada in Apol. cont Episc Luzon c. 13. In all the holie No speech of an vnwritten word Scripture there is no speech of an vnwritten word Daneus Controu 7. pag. 1350. The foundation of Christian faith is one onely to wit the word of God and that onely written Hospinian part 2. Histor Sacram. fol. 23. The Magistrates of Zurich commāded that hereafter nothing should be proposed or preached in their Church but the pure fined word of God contained in the bookes of the Prophets and Apostles THE CONFERENCE Scripture expressely teacheth that traditions as well they which are learned by word as they which are learned by writing are to be obserued Catholiks teach the same Protestants expressely teach that onely written doctrin is to be tought nothing to be beleiued but what is written onely the pure fined written word to be tought no obiect of faith but what is written nothing to be beleiued but what is expressed in Scripture and that in verie words or in equiualent sense that there is no mention of vnwritten traditions no speech of vnwritten word that they care not for vnwritten traditions A SVMME OF THIS CHAPTER OF THE WORD of God or Scripture What we haue rehearsed in this chapter doth clearly shew that Protestants do farre otherwise iudge of Scripture then the Scripture it selfe and Catholiks doe For the holie Scripture together with Catholiks teacheth that in it are some things hard to be vnderstood that it cannot be vnderstood without the light of the holie Ghost that the Ghospell is or containeth a law that it doth preach pennance and good workes reproueth sinne promiseth saluation vnder condition of good workes and is not contrarie vnto the law of God that the law of Moises commandeth faith in Christ and that vnwritten traditions are to be obserued And Protestants defend all the contrarie They shew also that Protestants steale from the Scripture Protestants steale from Scripture her excellencie wherewith she surpasseth the capacitie of mans wit and from the Ghospell that it containeth any law preacheth pennance or good workes reproueth sinne promiseth saluation vpon condition of well doing and agreement with Gods law whereby we see what a libertin Ghospell they bring in to wit such as containeth Libertin Ghospell of Protestants no law preacheth no pennance or good workes reproueth no sinne promiseth saluation without all condition of well doing and is quite contrarie to the law of God And that they steall from the law of Moises that it commandeth faith in Christ and finally they take away all the vnwritten word of God CHAPTER V. OF SAINT PETER AND THE APOSTLES ART I. WHETHER S. PETER WERE first of the Apostles SCRIPTVRE EXPRESSELY AFFIRMETH. MATHEW 10. v. 2. And the names of the twelue S. Peter first of the Apostles Apostles be these The first Simon who is called Peter CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 1. de Pontif. c. 18. Peter was put first by reason his dignitie PROTESTANTS EXPRESSELY DENIE Whitaker Contr. 3. q. 5. c. 3. Wheresoeuer mention is made Not first of Peter if we looke well into the place we shall find that nothing is giuen to him which agreeth not to the other Apostles And Controu 4. quaest 2. c. Paul maketh himselfe equall to Peter in all points Tindal in Fox his Acts p. 1139. S. Paul is greater then Peter by the testimonie of Christ Articuli Smalcaldici pag. 345. We giue no prerogatiue to Peter Luther in Gal. 2. to 5. This place clearely sheweth that all the Apostles had equall vocation and commission There was altogether equalitie amongst them no Apostle was greater then an other Illyricus in Praefat. lib. de Sectis It appeareth that Christ gaue no primacie at all in his Church to any man Caluinus in Matth. 20. v. 25. Christ shewed that in his kingdome No primacie or firstnesse there was no primacie for which they contended Beza in Matth. 10. v. 2. What if this word First were added of some who would establish Peters primacie Festus Homius disput 12. All the Apostles were equall in dignitie authoritie
he nether mentioneth the lawes of answering my saied booke which I set downe and proue by reason testimonie of holie Fathers and confession of Protestants ought to be kept in answering such a booke And which lawes I tell him before hand that vnles he ether keepe or refute I would accounte his answer no solid or lawfull answere but the babling of one who could neither sufficiently answere nor yet hould his peace Secondly because he maketh no other answere to the manifold and manifest depositions of the best learned Protestants which I haue my self brought and clearly confuted by the depositions or testimonies them selues against which confutation of myne he replieth nothing but standeth mute Thirdly because he so miserably mangleth the answere which I make to their Sophisme wherewith they by pretense of true Doctrin would proue that they haue alwaies had true Pastors and People who taught and beleiued it and so pittifully replieth to the saied answere as he plainly sheweth him self to be a true Heretike that is conuicted in his owne iudgement as I think euerie one that compareth his lecture with my Booke will clearly perceiue 4. But sith the Protestants cheife and almost whole pretense of the truth and euer being of their Church is the pretense of the truth of their doctrin by the Scripture I will euidently shew euen by the light of Reason and Prudence that they haue no reasonable or colourable pretense of Scripture but that it maketh expresly clearly and directly against theÌ„ and for Catholiks almost in all points of coÌ„trouersie For whereas there be twoe waies to shew Twoe waies to proue that the Scripture is against Protest that the holie Scripture is plainely against Protestants the one by conferring of diuers places together by bringing the exposition of the holie Fathers decrees of Councels and tradition of the Church the other by onely comparinge the expresse words of Catholiks and ProtestaÌ„ts with Protest Doctrin as clearly contrarie to Scripture as yea is to no. expresse words of holie Scripture touching the same matter I take not the first way which hithertoe Catholike writers haue followed because it is not so fit to the capacitie of commun people for whome especially I compose this worke but the second which is as cleare for euerie one that hath reason to see as it is cleare to see that Yea and Yea of the same matter agree and that Yea and Nay do disagree 4. This perhaps may seeme strange nay impossible to simple Protestants whose eares haue bene still accustomed to heare their ministers vaunt and brag of the word of God of the Scripture and Bible and to auouch that Catholiks haue nothing to alleadge for theÌ„ selues but traditions and word of men But I beseech such to suspend a while their iudgment and sith they wil haue the Protestants doctrin to be tried or iudged by nothing but by Scripture onely let them grant me these two conditions Two conditions to proue the Scripture to be against Protest 1. Touching the letter 2. Touching the sense of trying their doctrin by the Scripture which the very light of reason the authoritie of holie Fathers and the Confession of the best learned Protestants will enforce them to graunt The first condition is touching the words or letter of the holie Scripture The second is touching the sense or meaning of the saied words or letter For as the holie Scripture consisteth of two partes whereof the one is the word or letter the other is the sense therof so I require one condition for the word and an other for the sense 5. The condition touching the word or letter is that the words of holie Scripture be taken as they be in the The 1. coÌ„ditioÌ„ toâ—ching the letter proued Bible or booke of God without anie addition subtraction or transposition breefly without anie chopping or changing whatsoeuer This condition is so iust and reasonable as I think no reasonable man will denie it and neuertheles I wil proue it First because where God alone is Iugde there it is reason that all men be silent and onely harken what God saieth nor interrupt or corrupt his words Let vs heare Lib. 1. peccat c. 20. De vnit c. 13 Serm. 27. de verb. Apo. saieth S. Austin our lord and not ghesses or suspitions of men Againe I beleiue that which I read in holie Scripture not that which vaine Heretiks say And other where There is a controuersie risen let is goe to the Iudge let the Prophet iudge yea let God iudge by the Prophet let vs both hold our peace And yet againe let vs not heare This I say This thou saiest but let vs Lib. 6. cont Iul. c. 4. In Confutat Latomito 2. fol. 234. heare This our lord saieth Yea Luther writeth That mans word added vnto Gods word is a couer nay mans dung wherwith pure truth is hidden Moreouer seing Protestants impose silence to the Church Councells Fathers and all Catholiks in decision of matters of faith and therin admit onely the written word of God it were impudencie for them to request to speake Agayne if Protestants will mingle their owne words with the words of God they admit not the onely word of God for iudge of controuersies but partely also their owne and make one entire iudge of them both Finally Protestants are wonte to crie that the Scriture is the onely and profest rule of faith that they will heare Beza cont Heshus Daneus Cont. 3. 6. 7. Hospin part 2 Caluin cont versipel cont Cathalon nothing besides Scripture that nothing is to be taught but the pure written word nothing to be beleiued but that which is expressely conteined in the Scripture Let them heare therefore in these twoe hundred and sixte points in which I will compare their doctrine with the Scripture mere Scripture onely Scripture and let them harken to nothing but Scripture let all their owne words whatsoeuer be set aside let the Scriptures pure and onely words shew and iudge whether Catholik or Protestant doctrin in these 260. points here set downe be agreable or disagreable vnto it 6. The second condition touching the sense is That The 2. condition touching the sense proued the pure written word of God may iudge betwixt vs according to the pure sense therof which when it is spoken clearly or of purpose to tell vs what Gods meaning is of it self and according to the vsual acception of men it doth afford and this is euident also especiallie if the Church must not be admitted to be the infallible Interpreter of the true sense of Scripture But neuertheles I proue it First because Protestants cannot set downe anie condition which is so reasonable or indifferent to both partes Secondly because ether the Scripture in matters of controuersie clearly declareth her meaning by her self without any help or exposition of man or she doth not If she clearly declare her meaning by her self then needeth she no help of man
faith is grounded onely vpon mens authoritie and all their doctrin forsouth vpon the expresse Scripture and word of God and In c. 1. Galat. In Assert art 2. thereby draw the simple people to follow them The Pope faieth Luther hauing no Scripture wherewith to defēd himself vseth this onely and perpetuall argument against vs. The Church the Church Agayne Our opinion is deliuered by these words of God the contrarie by the words of men And otherwhere All the Scripture standeth an our sides through all letters and tittles Caluin Papists find no weapons in Scripture yea they In Actor 9. v. 22. In Antid sess 6. c. 8. see it wholy against them Agayne I haue the whole Scripture on my side And Sadeel Our doctrin doth relie vpon the expresse worde of God And in an other place we professed in the fift article of our French Confession that our faith is onely and wholie and expressly grounded vpon the word of God as it is contained De vocat Ministr Ad art 1. abiurat in the Scripture Fulk in Ioan. 5. note 2. Papists can not find a iote of Poperie allowed ether by expresse wordes of the Scripture or by necessarie cōclusiō out of the same And the like most vaine pretence this most impudent boast is most Apol. Anglic p. 20. Pareus praefat lib. de Grat. Caluin epist 193. Whitak praefat ad Demonst manifestly refuted in this booke wherein is clearly shewed that the Catholik doctrin in more then 260. points denied by Protestants is in expresse termes and most directly taught and deliuered by the Scripture and in the same points the Protestants doctrin condemned and that these in very deed do relie vpon their owne inferences out of Scripture their owne conferences of places of Scripture and oppose their owne expositions glosses tropes and figures against the expresse words and thunders of almightie God 14. The sixt commoditie is that though some obstinatly will not confesse that in all these 260. points or in most of them the Scripture or word of God doth expresly approue the Catholik doctrin and condemne the Protestant yet this he can not denie but in all these points the holie Scripture both for word and for sense fauoureth more the Catholik doctrin then the Protestant which if ignorant Protestants would mark they would not be so easily misled For as for words in all these 260. points we Catholiks aduantage ouer Protestants For words of Scripture vse the very same or equiualent words with the Scripture what she calleth faith we call faith what she calleth the bodie of Christ we call the bodie of Christ And so in others whereas Protestants do the quite contrarie as hath beene touched before and shall appeare in the whole booke And as for the forme of speach where the Scripture For phrase of Scripture affirmeth we affirme where the Scripture denieth we deny And contrarie wise the Protestants affirme where the Scripture denieth and deny where the Scripture affirmeth as shal be most euident to him that will read this booke Besids no parte or parcell of the Scripture forceth For partes of Scripture Catholiks to denie it but they hould all that Protestants account for Scripture and some what more whereas Protestāts are compelled to reiect manie bookes of those which Catholiks and the holie Church heretofore hath beleeued to be Gods word and fouly also to mangle and corrupt these bookes which they admit Moreouer Catholiks refuse no authenticall edition or translation of the For translations of Scripture Scripture but Protestants will sland to no translation And thus much touching the words of Scripture As for For the sense of Scripture the sense thereof Catholiks in all these 260. points do admit that sense which the expresse words of Scripture and they spoaken of purpose to declare Gods mynd doe of them selues proporse which sense Protestants reiect and force the quite contrarie Agayne scarce in any of these 260. articles Catholiks are driuen to any answere which hath any shew of a shift or euasion because in them as I saied they embrace the natiue and proper sense of the words of Scripture but Protestants in euerie one of them are driuen to sundrie and foule shifts because they refuse the naturall and plaine sense of Gods word Besids Catholiks in all these 260. points dare stand to the iudgment of the expresse worde of God according to that sentence which of them selues with out all helpe force or pressing of Catholiks they doe pronounce Protestants dare not in these articles stand to the iudgment of Gods expresse worde vnles they may wrest wring and interprete it as they thinke best Finally Catholiks in none of all these questions reiect that sense of Scripture which is deliuered by vnanimous consent of the holie Fathers Councells or Church Protestants refuse it in manie Seing therefore Catholiks haue the aduantage ouer Protestants not onely for Fathers Councells Church miracles the like but also that they haue such and so great aduantages ouer them in more then 260. points of controuersie both for the expresse worde and plaine sense of the Scripture it is plaine willfulnes and carelesnes of saluation to leaue Catholiks for to follow Protestants I would to God that Protestants would as they pretend follow the expresse word of God and embrace that Religion Note which the expresse word of God most fauoureth reiect that which it most disliketh and enquire diligently whether the Catholik or Protestant religion can in more points of controuersie proue her doctrin by the pure and expresse written word of God without the mixture of any word of man and by the pure sense therof which of it self it affordeth without any help or exposition of man when it is spoaken of purpose to declare Gods meaning vnto vs. Let that religion florish and be embraced which in this conflict ouercomet let that perish and be reiected which is ouercomen And what more reasonable then to preferre Gods pure word before that which is not pure mixt partely of Gods words partely of mans What more reafonable then to preferre Gods direct speech before mans inference or collection out of his speech What more reasonable then to follow rather Gods expresse words then mans glosses tropes and figures And finally what more reasonable then to follow that religion which in more then 260. points of controuersie is grounded vpon the pure word the direct word the expresse word of God and hath against it nothing but mans mixt word mans inference mans glosses rather then that which in all those points is condemned by the pure direct and expresse word of God and supported onely by mans mixt word mans inference and mans glosses For example That the Eucharist is the bodie of Christ we haue for vs in foure places of Scripture the pure direct and expresse word of God saying This is my bodie and against vs there is not so much as once any pure word of God
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
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
Ghospell or the new testament must haue beene tried by the ould See more art 6. CHAPTER VII OF THE PASTOVRS OF THE CHVRCH SCripture If my couuenant with the day can be made voide Pastours alwaies c. also my couuenant may be made voide with Dauid my seruant that there be not of him a sonne to reigne in his throne and Leuits and Preists my ministers Not alwaies Protestants It is false that the externall ministerie must be perpetuall The Church hath osten no man Pastour Some short time the Church may be depriued of Pastours See more art 7. Scripture Thou art Peter c. And to thee I will giue the Authoritie in the Pastours keyes of the kingdome of heauen Protestants The authoritie is not in the Prelats but in the Not in them worde the Church hath nothing but mere ministerie See more art 2. Scripture Thou art Peter c. and whatsoeuer thou shalt One pastor cā excōmunicate bind on earth it shal be bound also in heauen Protestants VVe must remember that this power of excommunicating One cannot is giuen to no one man but to the whole companie of the Presbiterie See more art 3. Scripture And he Paul walked through Syria and Silicia Pastours can make lawes confirming the Churches and commanding them to keepe the precepts of the Apostles and the Auncients Protestants The Church hath no power to make lawes See They can not more art 4. Scripture The Holie Ghost hath placed you Bishops to rule Pastors rulers of the Church Not rulers the Church of God Protestants The true nature of a ruler of the Church is in no pure man one or manie See art 5. Scripture You shal be called the preistes of the lord Pasters to be called preists Not to be so called Protestants Who administer the word and Sacraments amongst the people nether may nor ought to be called preists See more art 7. Scripture But how shall they preach vnles they be sent No preaching without mission Without mission Protestants Euen they who are not lawfully called may preach the word fruitfully Euerie Christian man hath authoritie to preach Christ in what place soeuer where they are desirous to heare See more art 8. Scripture Moises and Aaron in his preists Moises a preist No preist Protestants Moises did not exercise at all the preisthood but was onely a Prophet See more art 10. CHAPTER VIII OF THE CHVRCHE SCripture There shal be made one fould and one pastor Church but one onely Not one onely Protestants We say that there are twoe societies of men that is twoe Churches to the one belong the predestinate to the other the reprobate Christ and the things themselues teach vs that there are twoe Churches See more art 1. Scripture VVe are one bodie all that participate of one All those one bodie who participate one Sacramēt bread Protestants The godlie are no more ioyned in one bodie with Not all those the wicked then light with darkenes Christ with Belial See more art 2. Scripture The gates of hell shall not preuaile against her of Church can not faile It can faile his kingdome there shal be no end Protestants It is no meruaile though the Church be cleane fallen downe long agoe Antichrist had rooted out the Church euen from the ground Christes kingdome was cast flat downe See more art 4. Scripture You are the light of the world A cittie can not be Church can not be hidde hidde situated vpon a mountaine Protestants Often times God will haue no visible Church It can be hidde on earth The whole visible Church may faile See more art 5. Scripture Which is the Church of the liuing God the pillar Church is infallible and strenght of trueth Protestants The vniuersall Church may erre The Church Not infallible may erre The Catholik Church may erre and that most greeuously See more art 6. Scripture If he will not heare the Church let him be to thee Church simply to be heard Not simply to be heard as the Heathen and the Publican Protestants VVe must not simply receaue whatsoeuer the Church teacheth See more art 7. CHAPTER IX OF TEMPLES OR MATERIAL CHVRCHES SCripture Who Anna departed not from the temple by Churches for priuate praier fasting and praiers seruing day and right Protestants Churches are for preaching onely It is no lawfull Not for priuat praier end of Churches that the faithfull may priuatly pray in them See more art 1. Scripture Twoe Cherubins also thou shalt make of beaten Images to be set in Churches Not to be set in Churches gold on both sides of the oracle Protestants The Iewes had no manner Image nether painted not grauen in their temple God abhorreth images We must not suffer that Images be in Churches See more art 3. Scripture reporteth these words of a Heathen This Heathens thought idols to be Gods They thought not so Paule saieth that they are no Gods which be made by hands Protestants It is a lie that the Heathens did beleiue the Images of their Gods to haue beene their Gods them selues See more art 4. CHAPTER X. OF BAPTISME SCripture Vnlesse a man be borne againe of water and the Water necessarie to baptisme Not necessarie Spirit he can not enter into the kingdome of God Protestants Though water be wanting yet if the baptisme of one cannot be differred with edification I would baptize as well with anie other liquour as with water See more art 1. Scripture Going teach ye all nations baptizing them Baptisme cōmanded of Christ Not cōmanded of him c. Protestants Baptisme is of lesse importance then that the lord should haue greatly cammanded anie thing about it See more art 3. Scripture Vnlesse one be borne of water and the Holie Baptisme necessarie to saluation Not necessarie Simon Magus was baptized He was not baptized Baptisme profiteth all Not all Ghost he cannot inter into the kingdome of God Protestants Children who die before they be christened are not shut out of the kingdome of God See art 4. Scripture Then Simon Magus also himself belieued and being baptized he cleaned to Philippe Protestants That Simon Peter and Simon Magus receaued the same whole baptisme is most false See more art 5. Scripture As manie of you as haue beene baptized in Christ haue put on Christ Protestants Baptisme bringeth no commoditie to those that are not elect See more art 6. Scripture Christ loued the Church cleansing it by the lauer Baptisme purgeth sinne It purgeth not sinne of water in the worde Protestants VVho will say that we are cleansed by this water Doest thou thinke that water is the lauer of the soule No. Baptisme cannot wash away the filth of sinnes See more art 7. Scripture Be baptized and wash away thy sinnes Sinnes washed away by baptisme Not by baptisme All borne in in state of dānation Not all Protestants Paule
Infants are saued by Gods election albeit they be taken out of this life not only without baptisme but also without faith See more art 15. Scripture What shall it profit if a man say he hath faith but hath not workes Shall his faith be able to saue him Protestants Faith iustifieth without good workes Faith void of good workes is imputed to iustice See more art 17. Scripture Whosoeuer beleiueth that Iesus is Christ is borne of God Abraham beleiued and it was imputed him to iustice Protestants Faith doth not iustifie vs by the worke beleife Not iustifieth See more art 18. Scripture To him that beleiueth in him who iustifieth the Faith reputed to iustice impious his faith is reputed to iustice Protestants The act of beleiuing is not our iustice Not the Not reputed act or worke of our faith that is our beleife iustifieth vs. See more art 19 Scripture Of the Princes also manie beleiued in him but for Certaine princes beleiued They beleiued not Manie beleiued They beleiued not Faith cause of Saluation Not cause thereof SimoÌ„ Magus beleiued He beleiued not Faith by hearing Not by hearing the Pharises they did not confesse Protestants We do not graunt that thoses Princes had true faith We denie that they truely beleiued See more art 20. Scripture Ihon. 2. Manie beleiued in his name Protestants Their faith was not true but hypocrisie See art 20. cit Scripture Thy faith hath made thee safe Protestants Faith doth not worke cause or procure our Saluation See more art 16. Scripture Simon Magus also him selfe beleiued Protestants Some beleiue not at all as Simon Magus He was quite faithlesse indeed he beleiued not See more art 21. Scripture Faith is by hearing Protestants Faith cometh not by the labour of the preachers Faith riseth of the Scripture alone not of the authoritie of the Church Faith can not be gotten by words See more articul 22. Scripture For a time they beleiue and in time of temptation Faith some time lost they reuolt Protestants True faith can neuer be lost It cannot be by Neuer lost anie means that those who beleiue should leese their faith See more art 23. Scripture reporteth that Christ saied to Thomas Be S. Thomas faith not incredulous but faithfull And that Thomas saied Vnlesse I see c. I will not beleiue Protestants Faith was not vtterly extinct in Thomas Faith He lost it not lay in his hart See more art 23. cit Scripture He that beleiueth in the Sonne hath life euerlasting Faith rewarded Protestants There is noe reward to faith No reward can be Not rewarded rendred to faith See art 24. Scripture Reporteth that Christ saied to the woman The womans faith pure who touched the hem of his garment Thy faith hath made the safe Protestants It may be that some errour or vice was mingled Not pure with the womans faith Perhaps she slipt a litle out of the way See more art 25. CHAPTER XIV OF GOOD VVORKES IN GENERAL SCripture saieth to a sinner beleiuing that there is one Some workes of a sinner good God Thou doest well and Rahab the harlot was not she iustified by workes Protestants VVhat workes soeuer goe before iustification None good are euill What can sinners alienated from God doe but is execrable in his iudgment See more art 1. Scripture In all these things Iob sinned not with his lips The iust sinne not in euerie worke In euerie worke Good workes sweet before God Vnsweet Protestants The iust man sinneth in euerie good worke All saints in euerie good worke do sinne See more art 2. Scripture Noë offered holocaustes vpon the altar and our lord smelled a sweell sauour Protestants Our workes stincke before God if they be called to a strait account Whatsoeuer we can giue to God is stenchie See more art 3. Scripture Remember how I haue walked before thee in trueth Some workes perfect and in a perfect hart Protestants All our good workes are imperfect They are None perfect partely euill See more art 4. Scripture Phinees stood and pacified and the slaughter ceased Some workes iust before God None iust before hmi and it was reputed to him vnto iustice Protestants Who make their workes euen those which they imagin to doe by the grace of Christ iustice before God make idols of them See more art 5. Scripture What is our hope or ioye or crowne of glorie Are Glorie before God not you before our lord Iesus in his coming Protestants It can not be that anie haue glorie before God Not glorie before him See more art 9. Scripture He who ioyneth his virgin in matrimonie doth Some workes better then others None better then others Some workes counselled None counselled well and he who ioyneth not doth better Protestants Before God there is no worke better then other See more art 10. Scripture As concerning virgins a commandment of our Lord I haue not but counsell I giue Protestants There are not some precepts and others counsells See more art 11. Scripture If you will not forgiue men nether will your Father Some workes necessarie to forgiuenesse Not necessarie forgiue you your offenses Protestants The pardon which we aske to be giuen to vs dependeth not vpon that which we giue to others See more artic 12. Scripture Patience is necessarie for you that doing the will Some necessarie to saluauation Not necessarie Some profitable None profitable of God you may receaue the promise Protestants Good workes are not necessarie to saluation See more art 13. Scripture Pietie is profitable to all things hauing promise of the life that now is and of that to come Protestants To teach that workes are holesome and profitable is diuellish and apostaticall from faith workes are vnprofitable to Christian iustice and likewise to saluation See more art 14. Scripture Be ye in nothing terrified of the aduersaries which Affliction cause of saluation to them is cause of perdition but to you of saluation and this of God Protestants The Scripture no where teacheth that the afflictions Not cause of saluation which the Saints suffer of the wicked are cause of their saluation See more art 15. Scripture Possesse you the kingdome prepared for you For I Workes cause of enioying heauen Not cause was an hungred and you gaue me to eate Protestants None shal be saued for his workes The kingdome of heauen is not giuen for good workes The iust are not rewarded for the workes of iustice which they haue done See more art 15. cit Scripture Labour that by good workes you may make sure Workes make cerâ—aintie of saluation They make it not your vocation and election Protestants We are vtterly vndone if we be sent to our workes when we must seeke the certaintie of our saluation See more art 16. Workes cause that God loueth vs. Not cause Scripture The Father him selfe loueth you
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
Spirit and that the coÌ„trarie is madnesse Which is so opposite to Scripture as the holie Fathers pronounce that he is no Catholik who saieth that baptisme doth not take Prosper ad c. vlt. Gallor away sinne in the baptized reprobats and manie Protestants confesse it to be coÌ„trarie to Scripture See l. 2. c. 30. ART VII WHETHER BAPTISME CLEANSETH or washeth away sinnes SCRIPTVRE EXPRESSELY AFFIRMETH. Ephes 5. v. 26. Christ loued the Church and deliuered himselfe Baptisme cleanseth for it that he might sanctifie it cleansing it by the lauer of water in the word Tit 3. v. 5. According to his mercie he hath saued vs by the Saueth lauer of regeneration and renouation of the Holie Ghost 1. Peter 3. vers 21. Whereunto baptisme being of the like sorte Remitteth sinnes now saueth you also Act. 2. v. 38. Be euerie one of you baptized in the name of Iesus Washeth sinnes Christ for remission of your sinnes c. 22. v. 17. Rise vp and be baptized and wash away thy sinnes CATHOLIKS EXPRESSELY AFFIRME Catechismus ad Parochos c. de baptismo This must be first deliuered that sinne whether it be originally contracted froÌ„ our first pareÌ„ts or committed of vs though it were so haynous as scarce could be imagined is remitted and forgiuen by the admirable vertue of this Sacrament of baptisme PROTESTANTS EXPRESSELY DENIE Whitaker Cont. 2. q. 1. c. 9. We do not get health by the outward baptisme Etib. c. 9. God forbidde that any attribute that Baptisme auaileth not to the outward Sacrament which belongeth to spirituall grace Etib. q. 6. c. 3. Baptisme of it selfe auaileth infants nothing to saluation nor infuseth faith or any grace into them Perkins in Gal. 3. to 2. col 171. Baptisme indeed saueth but Saueth not not baptisme of water Willet Cont. 12. q. 3. p. 567. Baptisme is not a remedie against Giueth not grace originall sinne 569. Baptisme doth not conferre grace Luther de Captiuit Babil c. de baptismo Baptisme iustifieth Profiteth not none nor profiteth anie ib. coÌ„t Cocleum f 408. No parte of Iustification can be attributed to baptisme Melancthon in locis edit 1522. Sacraments do not iustifie Which he repeateth l. cont Anabaptistas Zuinglius de baptismo to 2. fol. 62. Baptisme is giuen and receaued for their sakes who hould the same faith with vs not for his sake who is baptized for in him that outward signe can worke nothing Fol. 70. Externall baptisme which is done by water Helpeth not helpeth nothing to ablution of sinnes Etf. 56. Some cried that externall things are wholy vnprofitable to saluation and that no trust is to be put in them scing they are vaine and altogether vnprofitable And surely they saied well if they had not passed the bounds of charitie and modestie Fol. 97. Baptisme cannot Washeth not sinnes wash away the filth of sinne nor washeth away sinne It is nothing but a sacramentall signe whereby Gods people is bound to one faith and religion 98. Baptisme maketh vs no whit the Maketh no vs better better And l. de ver fal relig fol. 91. Some thinke that baptisme ether wipeth away sinnes or is a signe and certification of their wiping away both which say what they please not what the word of God hath tought And in Rom. 4. tom 4. The signe of baptisme is not receaued for to confirme faith for to purge sinnes Confirmeth not faith And apud Hospin part 2. Histor fol. 31. Sacraments are onely badges of Christian societie and helpe nothing to saluation Finally l. de Peccato originall to 2. f. 122. he saieth How foolish then should he seeme who for the words of Scripture would auouch that by baptismall water we are washed from sinnes Caluin 4. Instit c. 15. § 10. Now it is cleare how false it is that by baptisme we are loosed and exeÌ„pted from originall â—inne § 2. Who will say that we are cleansed by this water In Catechismo Is no lauer of the soule Washeth not pag. 36. Doest thou thinke that water is a lauer of the soule No. In Admonit vlt. ad Westphal p. 812. What if baptisme wash vs how is the onely blood of Christ otherwhere called our ablution p. 855. If they inferre that the filth of the soule is purged by the corruptible element of water the sunne of iustice it selfe wil be darkened In Actor 22. v. 16. Paule was not washed by baptisme but recedued a new confirmation of the grace which he had obtained In Rom. 4. v. 12. We denie that men are iustified by baptisme In Ephes 5. v. 26. We must beware to thinke that water purgeth the filth of the soule Beza in Catechismo vol. 1. Theol. pag. 693. Doth water wipe away sinne No. In Colloq Montisbel p. 366. The soule is not washed with water but the bodie onely p. 377. The baptisme Infants not renouated when they are baptized of water is not the lauer of regeneratioÌ„ and renouation but onely signifieth and representeth it Et 357. We thinke it absurd that infants are renouated ether at that verie time when they are baptized or befoee they be of discretion and haue knowne and apprehended Christ by faith Which also he hath in 2. part resp ad Acta p. 322. Where also he saieth p. 91. I saied and do yet say that the renouation of infants who come to be men is not to be restrained to the time of their baptisme giuen to them ether in their infancie or their youth but that it beginneth froÌ„ that time when by actuall faith they apprehend Christ Which he repeateth p. 106. And apud Grauerum in Absurdis Caluin c. 4. sect 20. I nether saied that all or anie children are regenerated at the time of baptisme Which also teacheth Musculus in locis tit de baptismo So that they will not haue children to be regenerated ether by baptisme or wheÌ„ they are baptized Zanchius l. 4. de tribus Elohim c. 5. Water is onely a signe of regeneration Piscator in Thes loco 25. Ananias saied to Paul Rise and be baptized and washe away thy sinnes not that his sinnes were to be washed away by baptisme which cannot be washed away but by the blood of Christ THE CONFERENCE Scripture plainely saieth that the Church is sanctified and cleansed by the lauer of water that we are saued by the lauer of regeneration that baptisme saueth vs that we are baptized for remission of sinnes that by baptisme sinnes are washed away The same say Catholiks Prorestants plainely say that baptisme iustifieth not saueth not auaileth nothing to saluation infuseth not faith or anie grace that it worketh nothing in him who receaueth it maketh vs no whit better cleanseth not sinne purgeth not sinne washeth not sinne wipeth not sinne away confirmeth not faith certifieth vs not of remission of sinne is onely a badge of Christian societie a signe whereby men are bound to on faith and religion that children are not
the Pharises THE CONFERENCE Scripture plainely saieth that manie Princes who confessed not Christ and loued the glorie of men more then of God did beleiue in Christ that manie beleiued in Christs name whome Christ trusted not that a euill man doth well in beleiuing The same say Catholiks Protestants plainely say that the foresaied Princes did not beleiue had not true faith were no beleiuers that those whome Christ trusted not did not beleiue in the sight of God that their faith was not true not sincere but hypocrisie that onely the godlie and the adopted sonnes of God are partakers of true faith that the faith of the impious and wicked is feigned dissembled an imagination or image of faith not true faith that the impious are not faithfull ART XXI WHETHER FAITH BE proper to the Elect SCRIPTVRE EXPRESSELY DENIETH. Act. 8. ver 13. Then Simon Magus also himselfe beleiued Simon Magus had faith and being baptized he cleeued to Philippe Seing also signes and very great miracles to be done he was astonished with admiratiō Heb. 6. v. 4. For it is impossible for them that were once illuminated Also some reprobates haue tasted also the heauenlie guift and were made partakers of the Holie Ghost c. and are fallen to be renewed againe to pennance CATHOLIKS EXPRESSELY DENIE D. Stapleton in Actor 8. v. 13. Simon Magus had true faith Card. Bellarm. l. 3. de Iustificat c. 14. Faith is not proper to the elect PROTESTANTS EXPRESSELY AFFIRME Whitaker l. 8. cont Dur. sect 48. True faith is proper to the the elect In Concion vlt. In no reprobate true faith is found Zuinglius in Math. 19. tom 4. The Scripture sometimes Simon Magus had no faith indeed Beleiued not all saieth that some beleiued who professed faith which indeed they had not as appeareth of Simon Magus in the Actes In exposit Fidei to 2. fol. 558. There are some who beleiue not at all as were Iudas and Simon Magus Caluin in Actor 8. v. 3. c. The mynd of Simon was wrapped in dissimulation of faith Beza cont Illyric vol. 2. p. 131. Simon Magus was quite faithlesse Was quite faithlesse In Colloq Montisbel p. 379. Indeed he wanted faith indeed he beleiued not Volanus l. 3. cont Scargam p. 1070. Scarga foolishly attributeth true faith to Simon Magus Daneus Contr. de Baptismo c. 14. He obiecteth that Simō Magus lost faith and that other Apostates did the like But I denie that they haue or euer had true faith Pareus l. 3. de Iustif c. 14. Simon was an hypocrite beleiuing onely with mouth not with harte And he addeth Nether maketh it any matter that Luke absolutely saieth that he beleiued And as for reprobats Caluin 3. Institut c. 2. § 11. None are illuminated vnto faith None but the predestinate haue faith Faith peculiar to the Elect but they who are predestinated to saluation In Confessione p. 106. I acknowledge that faith is a peculiar guift giuen to the elect alone Beza in Conf. c. 4. sect 20. Faith is the guift of God proper and peculiar to the elect alone Bucer in Matthaei 16. They are safe for euer who once haue gotten true faith Musculus in locis titul de fide Faith in Christ is onely of the elect Zanchius de Praedestinat c. 4. to 7. The reprobates neuer Reprobates neuer beleiue truely truely beleiue in Christ And the same is the common doctrine of the Protestants THE CONFERENCE Scripture plainely saieth that the reprobate Simon Magus did beleiue was baptized cleeued to Philippe and was astonished at the miracles wrought by S. Philippe that euen they who cannot be recalled to pennance were once illuminated Catholiks say the same Protestants plainely say that Simon Magus did not beleiue at all was wholy faithlesse indeed wanted faith indeed beleiued not had not true faith beleiued onely with mouth not with hart that onely the elect are illuminated vnto faith that reprobates neuer truely beleiue and that it maketh no matter that the Scripture absolutely saieth the contrarie These are so opposite to Scripture as some Protestants confesse it See lib. 2. c. 30. ART XXII WHETHER FAITH BE by hearing SCRIPTVRE EXPRESSELY AFFIRMETH. Rom. 10. ver 15. Faith then is by hearing and hearing is by Faith is by hearing the word of Christ. CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 6. c. 6. They are disposed to iustice whiles stirred vp and holpen by Gods grace conceauing faith by hearing they are freely moued to God PROTESTANTS EXPRESSELY DENIE Whitaker l. 1. de Scriptura c. 11. sect 4. All true faith cometh Faith not by preachers from the Scripture not by the labour of the Preachers Againe All the Fathers with one voice teach that faith riseth of the Scriptures onely not of the authoritie of the Church Et c. 13. sect 8. Reading maketh that we may know the Scriptures and the doctrine of the Scriptures Et Cont. 145. cap. 8. Faith riseth of the Of the Scripture onely Scripture alone And in the same place thus expoundeth the aforesaied wordes of the Apostle By hearing that is by the sense of the Scripture rightly vnderstood Zuinglius in Exegesi to 2. fol. 347. We do not thinke that faith can be gotten by words but that faith being mistresse the words which are proposed may be vnderstood De Prouidentia cap. 6. tom 1. When Paul writeth to the Romans that faith is Not by outward hearing by hearing after the same manner he attributeth that to the nearer and more knowne cause to vs which belongeth onely to the Holie Ghost not to outward preaching The like words hath Oecolampadius apud Schlusselburg libro 1. Theol. Caluin art 1. Caluin in Ioan. 5. vers 9. 3 Christ is not otherwaies rightly knowne but by the Scripture THE CONFERENCE Scripture expressely teacheth that Faith is by hearing and addeth there also that it is not without a Preacher The same say Catholiks Protestants expressely teach that faith is not otherwaies then by Scripture that it is by onely Scripture by reading that it is not by the labour of the preachers not by the authoritie of the Church that it is by the Holie Ghost and not by externall preaching that it cannot be gotten by words ART XXIII WHETHER FAITH IS or can euer be lost SCRIPTVRE EXPRESSELY AFFIRMETH. Luke 8. vers 13. For they vpon the rock Such as when they Some beleiue for a time heare with ioye receaue the word and these haue no rootes because for a time they beleiue and in time of temptation they reuoult Ioan. 20. vers 29. Then he saieth to Thomas Be not incredulous S. Thomas lost his faith but faithfull And v. 25. Thomas saied Vnlesse I see c. I will not beleiue 1. Tim. 1. v. 19. Certaine haue made shipwrak about faith c. 4. Others leese faith v. 1. In the last times certaine shall departe from the faith c. 6. v. 10. Certaine haue erred from the faith
of Of it selfe nether good nor badde workes which of themseues are nether properly good nor badde Of this kind is fasting sobrietie and desire of keeping virginitie in those who haue the guift of continencie And c. 5. sect 39. Nether virginitie nor marriage we reckon amongst those things which simply and of theÌ„selues make vs better and more gratefull to God Daneus Contr. 5. p. 1045. Virginitie is no vertue but a thing No vertue indifferent And generally all Protestants when the Apostle calleth virginitie good in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will not haue him vnderstood of a good that is honest or vertuous but onely of a good that is profitable THE CONFERENCE Scripture plainely saieth that virginitie is honest that it is a holines in bodie and soule that it is better and happier then marriage and that it is to be desired for the kingdome of heauen Catholiks say the same Protestants plainely say that virginitie is a thing indifferent is nothing not simply good not good of it nature not of it selfe a vertue not simply good not a vertue not wholy to be desired not required of God and in the religious a diuelish thing ART III. WHETHER THE STATE OF virginitie be better then the state of marriage SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Cor. 7. v. 38. He that ioyneth his virgin in matrimonie doth Virginitie better then marriage well and he that toyneth not doth better ver 40. More blessed shall she be if she so remaine CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 24. Can. 10. If anie shall say that it is not better and happier to abide in virginitie or single life then to marrie be he accursed PROTESTANTS EXPRESSELY DENIE Whitaker ad Ration 8. Campiani Virginitie is neuer better Not better then marriage but in some sorte Marriage is often times simply better then virginitie Willet Controuers 15. quaest 5. pag. 806. Virginitie is Not more holie not a more holie and cleane thing in it selfe then marriage is before God in themselues nether is more holie then ether Confessio Witten bergeÌ„sis C. de votis We must not thinke Not more excellent that this kinde of single life is of selfe before the iudgment seat of God more excellent and more holie then marriage Luther Serm de Matrimonio to 5. f. 126. Single life in it Much more baste thou marriage Marriage a most diuine state selfe is much more baser then marriage And fol. 124. he calleth marriage a diuine life in 1. Cor. 7. f. 107. the highest religion and most spirituall state 107. truely heauenly spirituall and diuine state if it be compared with this spirituall state Againe We conclude that marriage is like gould and this spirituall state dung In Genes 2. to 6. fol. 26. To beget children is after preaching To get children is the cheifest worke of the word of God the cheifest worke And in c. 21. fol. 257. Married mens life consisteth in the highest degree of spirituall life Vrbanus Regius in locis to 1. f. 345. Preaching of the word Virginitie in it selfe baser then marriage of God maketh the state of virginitie better then marriage by reason of greater impediments which yet in it selfe is baser Bindebachius in Consensu cit p. 799. If you consider these kinds of life virginitie and marriage by themselues they are indifferent and before God nether is more holie then the other Caluin in 1. Cor. 7. v. 35. Here thou hast twoe things worth noting The one is to what end single life is to be desired to wit not for it selfe nor because it is a perfiter state In like manner Beza vpon the same place Serranus cont Hayum part 3. p. 159. If marriage be the Nothing better then mar-marriage seminarie of mankind if the ornament if the stay as all the Polititians euer taught can ther be any thing better or more excellent in life then marriage THE CONFERENCE Scripture expressely saieth that virginitie is better and more happie then marriage The same say Catholiks Protestants expressâ—ly teach that virginitie is not a perfecter state theÌ„ marriage not more holie not more excellent that it is baser then marriage much baser that marriage is the highâ—â—â— religion most spirituall state and that in this life nothing is better or more excellent then marriage What religion I pray you haue these men whose cheife religion and most spirituall state is marriage and who account nothing in this life better then marriage to beget children the cheifest worke beside preaching ART IV. WHETHER GOD WOVLD haue men to liue single SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Cor. 7. v. 7. I would all men to be as my selfe Et v. 27. Art God exhorteth all to single life thou loose from a wife seeke not a wife Math. 19. v. 12 He that can take let him take Apocalips 14. v. 4. These are they which were not defiled with weomen For they are virgins These follow the lambe whether soeuer he shall goe CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in 1. Corinth 7. vers 8. The Spirit of God by the mouth of the Apostle exhorteth to constant virginitie and single life PROTESTANTS EXPRESSELY DENIE Luther in Disput to 1. f. 383. The word Increase and multiplie All commaÌ„ded to increase is naturally ingrafted and necessarily imposed generally vpon all that are men De votis to 2. f. 272. Plainely Christ did not counsaill virginitie but rather discouraged In 1. Cor 7. to 5. f. 105. Paul will haue vniuersally all to be married Serm. de Matrimonio S. Paul will haue all married f. 119. Increase and multiplie is not a precept but more theÌ„ a precept He is a baud that flieth marriage Epistola in Wofgangum to 7. f. 505. God pronounceth the sentence that he will God will haue none vnmarried haue none to be vnmarried but multiplie He that will liue vnmarried plainely fighteth against God To take a wife and to eate and drinke both alike are inforced by necessitie and God commandeth a like both to be done Et Epistol ad Equites Teuto 2. To marrie as necessarie as to eate or drinke Church men commanded to marrie Preists commanded to marrie Germ. Ienen fol. 214. The word of God commandeth Church men to marrie wiues Confessio Augustana c. de Coniugio Paul saieth that such a one is be chosen Bishop as is a husband Et Apologia eiusdem cap. 15. They bidde ws shew a precept which commandeth Preists to marrie as if Preists were not men Melancthon Resp ad Acta Ratisbon to 4. Paul will haue a Preist to be married Zuinglius in Paraenesi ad Heluetos to 1. f. 114. The holie Ministers commanded to marrie And Bishops Scripture is so farre from forbidding Ministers of the Church to marrie that it commandeth it more then once fol. 115. When they heare Paul in so expresse words commanding that a Bishop be married to a wife c. Bullinger in 1. Timoth.
none euer anie haue contradicted the true sense of the Scripture the Protestants haue done it First because they haue as often and in as manie and as weightie matters contradicted the expresse words of Scripture as euer anie haue Secondly because they haue contradicted as expresse and cleare words and those as purposely spoaken to declare the Scriptures meaning as euer anie words were which anie haue cōtradicted Thirdly because they haue contradicted them in as plaine cleare and vsuall sense and which is confirmed by as manie circunstances and by light of reason and experience as euer anie words of Scripture were contradicted in Fourthly because they contradict these kind of words in this kind of sense with as euident want of the like words which may seeme plainly and directly of themselues without all inference or exposition of man to beare the contrarie sense as euer anie did Thou seest also what a maine difference there is betwene The differēce betwene the grounds of the Cath. and Protest faith the foundations of the Catholik and Protestant beleefe touching these articles For whereas the foundation of the Protestant beleife concerning the Eucharist is no expresse word of God which is purposely spoaken to declare this matter and which of it selfe without all helpe of man doth plainely and directly pronounce that it is such as they beleiue but ether mans word onely or mans discourse framed at least out of one humane principle the foundation of the Catholik faith is Gods expresse and cleare word spoaken of him purposely for to declare what the Eucharist is which of it selfe without anie helpe of vs clearely and directly auoucheth that the Eucharist is such as Catholiks beleiue it to be and against which words no other expresse words of God directly contrarie to these can be opposed but onely humane arguments and discourses These as S. Austin speaketh are the proofes of our course these the foundations these the strength Whatsoeuer Lib. de vnit c. 19. In Psal 21. they gayne say men say but this God saieth Yet let vs heare what it is which men say against God They except saieth Caluin that they haue the word by 4. Instit c. 17. §. 25. which the will of God is made manifest A most iust exception doubtles especially in matters of faith and such as cannot be knowne but by Gods word and against them who so much brag of Gods word For if we haue Gods word we haue also Gods meaning vnlesse they can demonstrate the contrarie Whereupon well saied Tertullian Ether denie that these are written or who art thou that Contr. Praxeam c. 23. thou thinkest that they are not to be vnderstood as they are written Forsooth saieth Caluin if we giue them leaue to banish out Loco cit §. 20 of the Church the guift of interpretation which may bring light to the word Againe We vsing daily studie do embrace that sense which the Holie Gost doth suggest And once more The reuerence of Christs words is not a pretext iust enough why they should so reiect all the reasons which we obiect Behould Reader once more the difference betwene the Catholik and Caluins faith The Catholik faith by the aduersaries confession What Caluin opposeth against the expresse word of God is grounded vpon the expresse and plaine words of God Caluins faith relieth vpon his guift of interpretation his studie the suggestions of his spirit his reasons which he dare oppose yea prefer before the expresse word of God But we demand that seing we haue for vs the expresse word of God wherewith Gods will touching the Eucharist is made manifest he produce the like word of God whereby it may be made manifest that the Caluinists haue the guift of interpretation rather then the Catholiks or the Lutherans or anie sorte of Christians or that that guift of interpreting which interpreteth Gods expresse words spoaken by him of supernaturall matters of purpose to declare what they are contrarie to their vsuall sense is the guift of God But if he cannot produce anie such word of God it were starke madnesse to forsake Gods expresse word and the plaine meaning thereof which besides Sacramentaries all Christians els do embrace and to follow a guift of interpretation ether vncertaine or feigned Besides Protestants do banish the guift of infallible interpretation out of the Church in saying that she may erre in matters of faith and interpretatation of Scripture why then do they in this matter pretend such a guift and oppose it against Gods expresse words Moreouer to expound words which by their owne confession are most cleare is no other thing then as S. Austin saieth to cast darknesse vpon cleare light Nether Serm. 14. de verbis Apost banish we the guift of interpretation out of the Church which neuer interpreted these words but in their natiue and vsuall sense but we denie that Heretiks haue the guift of interpreting the Scripture and affirme that their new expositiō directly contrarie to Gods words both expresse and of purpose spoaken to declare this matter and condemned by Gods Church is no interpretation but a deprauation and corruption Furthermore we reiect no interpretation which may bring light to the word but we denie that Caluins interpretation is such but rather quite extinguisheth the cleare light of the word For what greater darknesse can be cast vpon light then in expresse words spoaken of purpose to declare a matter and by which a new doctrine is deliuered a new Sacrament instituted a last will is made and which were spoaken of the Maister of trueth vnto his disciples when he was to forsake them to expound Is by Is not and Body giuen for you by A bare figure or Signe thereof And thus we haue heard what Caluin opposeth against Gods expresse word now let vs see how he would diminish the force and authoritie of the same I confesse saieth he that they haue the word A confession surely much to be esteemed especially proceeding In Act. 9. v. 21. from such an aduersarie as is accustomed to crie That Papists find no weapons for them in the Scripture But he should also haue confessed as the trueth is that Protestants haue not such a word to wit which plainely and directly denieth the Eucharist to be the bodie and blood of Christ For thereby it would haue appeared more clearelie whether Catholiks or Protestants find the better weapons in the Scripture But he addeth Yet such a word as the Anthropomorphites had when they made God to haue a bodie Yea such a word as thou or anie Christian hath when he maketh God to haue beene incarnated to haue suffered to haue risen againe and to haue ascended to heauen and as I dare say a clearer word also if the words themselues and the foresaied circunstances be considered So that Differences betwene the Cath. and the Anthropomorphites more iustly may anie Heretik who denieth the foresaied mysteries obiect to thee the example
of the Anthropomorphites then thou canst obiect it to vs in this mysterie For the Anthropomorphites in no place of Scripture had an expresse word which directly saied God hath a bodie We haue a most expresse word wherewith Christ saied most directly of that which he gaue to his Apostles This is my bodie The Anthropomorphites had no expresse word which was of purpose spoakē to tell vs what God was we haue an expresse word spoaken purposely to this end and onely to this end to tell vs what the Eucharist is The Anthropomorphites had no expresse word which anie circunstances of moment did conuince to be vnderstood in their proper sense we haue an expresse word which all circustances do confirme ought to be vnderstood in their natiue and vsuall signification The Anthropomorphites had a word but as a thing which the very light of reason did shew to be otherwise then the word did signifie we haue the word of a new thing neuer heard of before and which can no way be knowne by the light of reason but onely by the word of God Finally to omit al other differences taken from the Church Fathers and Councels the Anthropomorphites had the word of a matter which the Scripture other where most manifestly denieth we haue the word of a matter which Deuter. 4. Actor 7. Ioan. 4. the Scripture no where directly ether clearely or obsculy denieth nether the deniall thereof can any way be wroūg out of the Scripture but by adding a false humane principle and by making a deceitfull humane argument Thus manie and thus great differences are there betwene the word wherewith we make the Eucharist the bodie of Christ and the word wherewith the Anthropomorphites made God to haue a bodie as I thinke are not betwene the word which the Anthropomorphites alledged and the word wherewith anie other article of Christian faith is proued And thus much touching the first argument taken from the opposition betwixt the words of the holie Scripture and of Protestants in 260. articles and such words of the Scripture as were spoaken of purpose for to tell vs what we were to beleiue and in their open and plaine sense which they manifestly shew and in which such words vse to be spoaken and vnderstood of men which argument as a foundation of all the rest that follow shal be included in euerie one of them CHAPTER II. THAT PROTESTANTS CONFESSE that they contradict the sense of those words which the Catholik Church manie ages agoe and manie of themselues beleiue to be the words of God THE second argument wherewith we will proue that Protestants contradict the true sense of the holie Scripture we will take from their confession wherein they confesse that they contradict the sense of those words of which some of them to let passe all other proofes are acknowledged by diuers Protestants and all of them were manie ages agoe iudged by the Catholik Lutherans confesse that their doctrine is against S. Iames Epistle Church to be a parte of the holie Scripture For Luther and the Lutheran Protestants do confesse that the cheifest point of Protestancie to wit of Iustification by onelie faith doth verilie contradict the Epistle of S. Iames where he saieth Yee see that a man is iustified by workes and not by faith onely For thus writeth Luther in his Preface vpon that Epistle I iudge it to be the writing of no Apostle for this cause First because directly against S. Paul and all other Scripture it attributeth iustification to workes And in Luther saieth S. Iames doated c. 22. Gen. tom 6. fol. 282. Iames concludeth ill It followeth not as Iames doateth Therefore the fruites do iustifie let our aduersaries therefore be packing with their Iames. Melancthon de Sacris Concion to 2. fol. 23. But if they cannot be mittigated by anie exposition as those words of Iames Yee see c. these absolutely are not to be admitted Magdelburgenses Cētur 1. l. 2. c. 4. col 54. The Epistle of Iames swarueth not a litle from the analogie of Apostolik doctrine whiles it ascribeth iustification not to faith onely but to workes And Centur. 2. c. 4. col 71. The Epistle of Iames attributeth iustice to workes contrarie to Paul and all other Scriptures Schlusselburg lib. 1. Theol. Caluin art 15. fol. 50. Iames contrarie to Paul attributeth iustice to workes And tom 8. Catal. Haeret. pag. 500. he saieth of S. Iames. He fighteth directly with Paul and all the rest of the Scripture by giuing iustice before God to mans workes The same confesse Pomeranus and Vitus Theodorus cited by Coccius to 1. lib. 6. art 23. and Pappus cited by Gretser l. 1. de verbo Dei c. 18. and the same is insinuated by Hunnius de Iustific pag. 219. Wherevpon Daneus in Enchirid. Augustini c. 67. saieth It troubleth manie now a dayes so that some haue cast out the Epistle of Iames others haue called it straweish And Pareus l. 4. de Iustif c. 18. Luther could not accord Iames with Paul but by casting away the whole Epistle Beza also in Iac. 2. v. 14. Manie haue cast away this Epistle for this cause as if it were contrarie to true doctrine Nether do onelie Lutherans iudge thus of S. Iames his Epistle but also some Sacramentaries For Musculus de locis tit de Some Sacramentaries reiect Sainct Iames. Iustificat saieth That impertinentlie he alledgeth the examples of Abraham That he confoundeth the word of faith and setteth downe a sentence different from Apostolicall doctrine And ib. tit de Scriptur pa. 172. plainelie professeth that he houldeth it not for authenticall Scripture And the Confession Heluet. c. 15. saieth The same saied he Iames not contradicting S. Paul otherwise he were to be reiected And neuerthelesse commonly all Sacramentaries account S. Iames Epistle to be a parte of holie Scripture in so much as the English French and Flemish Protestants haue put it in their Confessions as a point of their faith Wherefore thus I argue in forme what contradicteth the Epistle of S. Iames contradicteth the holie Scripture The cheifest point of Protestancie touching Iustification by onely faith cōtradicteth the Epistle of S. Iames Therefore it contradicteth the holie Scripture The Maior or first Proporsition is not onely beleiued and tought of all Catholiks but also commonelie of Sacramentaries And the Minor or second Proposition is graunted by the Lutherans In like sorte all Protestants acknowledge their doctrine Protestants confesse that they teach contrarie to Machab. Tobie c. of not praying for the dead to be contrarie to those words of 2. Machab. c. 12. It is a holie and holesome cogitation to pray for the dead that they may be loose from their sinnes Wherevpon Caluin in Antidoto Concil Trident. sess 4. p. 265. saieth Out of the 2. of Machabes both Purgatorie will be proued and the Intercession of Saints out of Tobie Satisfactions Exorcismes and what not They will borrow no few matters of Ecclesiasticus
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
indeed shew thy selfe such as thou boastest to be Pareus Contr. 5. col 1009. Hauing damnation c. 1. Tim. 5. v. 11. Bucers and Martyrs opinion is true when they take the word Damnation in this place of Paul for damnation which is pronounced of men against those yoÌ„g widows who marrie againe And Marâ—yr l. de votis col 1355. Those words of the Apostle Damnation 1. in mens iudgement may be vnderstood of mens iudgement The same Daneus Contr. 6. col 1187. When Concupiscence hath coceaued c. Iac. 1. ver 15. Iames speaketh of that effect of sinne which appeareth to vs men Et p. 1205. Bellarmin answereth out of Dan. 4. v. 4. and Philip. 2. v. 12. that we can redeeme our sinnes But Bellarmin is deceaued for those places of Scripture onely teach what we can and ought to doe in regard of men not in regard of God Et Contr. 2. c. 16. Verbes actiue which are spoaken by the Scripture Causeth 1. Testifieth of the Sacraments doe not signifie cause or action causing and effecting but onely action testifying Pareus de Iustif c. 15. 1. Ioan. 3. c. 7. Who worketh iustice is iust That is he sheweth by workes that he is iustified by faith Et l. 3. c. 14. Ioan. 15. Euerie branche in me he expoundeth of those who adhere to Christ in onely outward profession and shew And that Math. 24. The charitie of manie shall wax could of those who in outward appearence are iust And that 1. Tim. 1. Some haue made shipwrack of faith of onely apparent faith Et l. 4. c. 18. saieth With Iames to Iustifie is to shew by workes before men the iustice of faith Zanchius in Summa Praelect to 7. col 276. The place 2. Pet. 1. Forgetting the purgation c. is to be vnderstood according to the custome of holie Scripture which according to the iudgement of charitie calleth all Saints Iust and Cleansed from sinne whosoeuer are baptized in Christ and professe Christ though all be not such before God Et ib. That Ezech. 18. If a iust man turne himselfe from iustice Is not meant of one that is truely iust but who to men onely seemeth iust Et de Perseuer c. 2. Manie beleiued in him Ioan. 12. Because to themselues they seemed truely to beleiue in Christ whereas notwithstandind they doe not truely beleiue Perkins in Cathol Reform Contr. 4. c. 4. vpon that Ps 105. It was reputed to him to iustice writeth thus Surely not Iustice 1. a Signe thereof because that fact was a full satisfaction of the law but because God aiâ— accept that iust worke as a note and signe of iustice and of that zele which he had for the glorie of God Et in Psal Happie Happie 1. a signe thereof is the man who walketh in the law He saieth He is happie that he is in Christ of which thing the obedieÌ„ce giuen to the law is a signe Et ib. We say that workes concurre to iustification and that we are iustified by them as by certaine signes and effects not as by causes And tom 2. in Galat. 5. They are saied to fall Fallen 1. shew they neuer stood from grace not that indeed all had beene vnder grace and after had fallen from it but because God made it manifest to men that indeed they had neuer beene vnder his fauour And Apocalips 2. When Dauid praied God to create a new heart in him Perkins saieth He speaketh not as he was before God and by faith but according to his feeling for his faith did not put forth it selfe before men and himselfe Polanus in Disp priuat p. 24. that Ezech. 18. He shall quickeÌ„ Quicken 1. testifie his owne soule expoundeth thus He by his workes shall testifie that he is truely regenerate Et pag. 108. Faith is perfected by workes that is perfectly knowne Bucanus Inst loc 18. Zacharias in these words Be conuerted to me speaketh of outward conuersion Et loco 30. Charitie couereth a multitude of sinnes not before God but before men Vrsinus in Catechis p. 40. That saying of Peter Denying the Lord who bought them Agayne He forgot that he was Cleansed 1. in outward Signifie cleansed from his ould sinnes and such like are manifestly spoakeÌ„ ether onely of outward shew and gloriation of redemption or purgation or c. Et q. 63. Who doeth iustice is iust to wit before men And in like sorte Piscator in Thes l. 2. p. 94. expoundeth that place Rom. 6. Who is dead is iustified from sinne Aretius in locis part 1. f. 9. saieth to that Tobie 4. 12. Deliuer 1. Sgnifie Almes deliuer from death They deliuer from eternall death that is are signes and firme arguments in the godlie that they are deliuered from that death Et Confessio Wittemberg c. de Eleemosyna We teach that almes doth so blot out sinne that it is the fruite of charitie towards our neighbour by which worke we testifie the faith and obedience which we owe to God P. Martyr in Rom. 9. Nether is proued out of this place If anie shall cleanse himselfe that men can cleanse themselues or make themselues honorable vessells Wherefore we must not gather more out of those words of Paul theÌ„ that such a cleansing is a signe whereby we iudge of the worthe or vnworthinesse of vessells in the Church Tilenus in Syntagmate c. 41. giueth this rule of deluding A generall of deluding words of Scripture all places of Scripture which teach that charitie hope feare or pennance doe iustifie to wit that ether by these names is vnderstood faith or that they onely declare iustification Scharpius de Iust Contr. 5. denieth that speach Luc. 8. They beleiue for a time or that 1. Tim. 1. They haue made shipwrack Faith 1. in shew of faith cap. 5. 6. they shall depart from faith They haue fallen from faith to be meant of true faith Nether will he haue that Ezech. 18. When a iust man shall turne himselfe Iust 1. in shew from iustice to be meant of one truely iust nor that Math. 18. When the vncleane spirit shall goe forth of a man to be meant of the Diuel truely gone forth Nor that Math 24. Charitie of manie shall wax could Of true charitie Nor that Galat. 5. Yee are fallen from grace of true grace Nor that Hebr. 6. Were illuminated or Hebr. 10. In which he was sanctified of truely illuminated or sanctified Nor that 2. Pet. 1. Forgetting the purgation c. and c. 2. A sowe washed c. of true purgation or true washing Nor finally that Actor 10. Simon beleiued of true faith And in like sorte Contr. 6. he denieth that Ioan. 12. Manie of the Princes beleiued and that 1. Cor. 13. If I haue all faith to be meant of true faith and Contr. 7. that Iacob 2. Not by faith onely of true faith And Contr. 12. When anie are saied to be perfect or iust as Gen. 6. 1.
that is a Hedge sparow all and whole It not this a trick of arte Yes surely not vnknowne nor vnsemely to stage plaiers Thus Luther who as being best practised in this arte could best of all others describe it Finally it appeareth that Protestants haue not onely forged a new faith but also a new tongue a new Grammar a new frame of speach For concerning Propositions they bidde vs vnderstand an Affirmation by a Negation and a Negation by an Affirmation and words they bidde vs expoūd by diuerse by disparate and contraries to these which they signifie with other men And this new Grammar of theirs Luther acknowledgeth in these words Gal. 3. tom 5. fol. 345. Those words To doe To worke are to be taken Protestants new Grāmar or language three manner of waies Substantially or naturally Morally and Theologically Insubstances natures and morall matters these words are taken in their vsuall and naturall signification but in diuinitie they are made plainely new words and get a new signification Wherefore when thou readest in Scripture of Fathers of Prophets of Kings that they wrought iustice c. remember that such and the like sayings are to be vnderstood according to the new and Theologicall Grammar of Protestants wherefore I admonish yee agayne that the sentences which the aduersaries obiect out of Scripture of workes and reward be alwaies to be vnderstood Theologically by the definition As if they obiect that saying of Daniel 4. Redeeme thy sinnes by almes streight we must runne to the Theologicall grammar and not to the morall The like he hath in cap. 4. Genes fol. 60. Nor much otherwise writeth Kemnice libr. de origin Iesuit pag. 47. When he saieth It is most certaine that the Holie Ghost would that in this article of Iustification not onely the things themselues and the meaning but also the very names should be by a peculiar signification distinct from the words of Philosophers Schlusselburg also Praefat. libr. Theolog. Caluin distinguisheth betwene the Grammar of Nations and of Deuines and saieth that that taketh the word of Iustice actiuely but this taketh it passiuely The like hath Gesnerus loc 2. de Iustif pag. 47. But what we ought to thinke of these inuentors of Luthers Censure of these new word mongers a new Grammar themselues doe sometimes tell vs. For thus writeth Luther lib. de seruo arbitr tom 2. fol. 435. Whoe will not mock or rather hate this vnsemely changer of words who against all vse endeauoureth to bring in such kinde of speach as to call a begger a rich man By this abuse of speach anie man may bragge of anie thing But this is not the parte of Diuines but of Cooseners and Stageplayers And Caluin libr. contr Libertin cap. 3. The libertines at Libertines the first bouldly reiected the Scriptures but when they saw that thereby they were abhorred of all men they meant to deale more closely and more couertely that making shew not to cast away Scripture they might turne it into allegories and wrest it into diuerse and strange senses changing a horse into a man and as the common speach is feigning the horne of a lanterne to be a cloude And capit 7. Like as Egyptians and other vagabonds such as those who going out of Bohemia wander vp and downe the whole world vse a certaine peculiar speach which none vnderstand but those of their owne crew and brotherhood So c. I denie not but they vse the common words but so they alter their signification as no man can vnderstand what the matter is which is proposed nor what they would affirme or denie Beza also l. de puniend Haer. vol. 1. Theol. Sathan when he could not quite cast the Scripture out of the Church yet by vaine allegories made it altogether vprofitable which course now the libertines and Anabaptistes do take Bullinger Concion Anabaptiste Arians Seruetians Familistes 25. in Apocal. thus writeth of the Arians and Seruetians They turne and winde the words of God with their Giganticall bouldnesse as they list Whitaker l. 1. de Script c. vlt. sect 4. The Familists do leaue almost no article of our faith vntouched whilest with their allegories they turne and corrupt all things And Reinolds in his Conference cap. 2. sect 2. The Familists for to saue their phrensies from the Scripture reiect the literall sense which is the very edge thereof and put that vp into the scabarde of their fanaticall dreames and allegories The like hath Perkins in Conflictu Christi tom 2. This they note in the Libertines Familists Anabaptists and others whereof themselues are no lesse guiltie then those be as appeareth by what hath beene already related But as Luther him selfe saieth Genes 6. tom 6. fol. 84. Who would suffer this libertie in deprauing the true sense in the fables of Terence or Virgils Ecloges and shall we suffer it in the Church And Defension verb. Cenae tom 7. fol. 397. Surely I cannot see that they can be excused by anie plausible pretext as if vpon a good meaning they had beene deceaued by some curiofitie or spirituall blindnesse as it happeneth to most Heretiks But it appeareth that they mocke the word of God vpon obstinacie and malice For I doe not thinke that it can be that these sillie trifles and toies should in earnest moue a man in his wittes whether he were a Turk or Iew much lesse a Christian Thus the Protestants owne Prophet and Father speaketh of Protestants Wherefore thus I argue in the 20. place Who not onely gaynesay the words of holie Scripture so directly and so often as is shewed in the first booke but also in so manie and so great matters expound the words thereof by diuerse by disparates and by contraries so that they bring in a new grammar a new language and signification of words neuer heard of before they manifestly contradict nay mock the true sense of holie Scripture But Protestants doe so Therefore c. CHAPTER XXI THAT PROTESTANTS ARE COMpelled to deuise improprietie of words and all kinds of figures THE 21. Argument wherewith we will proue that Protestants doe contradict the true sense of holie Scripture is because when the proprietie of the word is against them they deuise improprieties and all kind of figures Caluin 4. Instit c. 8. § 2. Authoritie is not properly giuen to Not properly men Beza in Confess c. 5. sect 27. Nether Pastors nor Doctors can properly binde or loose anie man Zanchius de Eccles c. 9. Power of forgiuing sinnes is not properly giuen to the Apostles or to others for they doe not properly forgiue sinnes Vorstius in Resp ad Homium p. 31. I doe not say that faith it selfe doth properly iustifie vs. Perkins in Cathol Reform Cont. 5. c. 3. The kingdome of heauen is called a reward not properly but by a figure Et Cont. 10. c. 4. These words This is my bodie must not be vnderstood properly but by a figure Pareus l. 5. de Iustif
who aâ—ouÌ„d with iustice according to the doctrine of the law not of the Ghospell Scarpe de Iust CoÌ„t 1. IustificatioÌ„ effectiuely is immediatly of Christ alone but sanctificatioÌ„ is of the holie Ghost IustificatioÌ„ quitteth vs in the iudgemeÌ„t of God not sanctificatioÌ„ Et CoÌ„t 7. There is a twoefould ablutioÌ„ of sinne the first is of the guilt and this is iustâ—ficatioÌ„ the second is of the inherence thereof and this is sanctâ—fication Bullinger dec 3. serm 9. There is a duble iustice iustificant and obediâ—nt Polanus part 2. thes The grace which Adam receaued in creation was not grace which maketh gratefull Et in Disp priuat Sinnes are blotted out by pennance not causatiuely but osteÌ„siuely Riuet tract 3. sec 26. We are perfectiuely imputatiuely iust but inhereÌ„tly iust onely imperfectly Touching the law they distinguish in this new sorte It is Of Gods law abrogated from the faithfull according to rigor and imputatioÌ„ no according to obligation There is a twoefould fulfilling of the law legall and Euangelicall Mans law bindeth in generall not in particular Whitaker libr 8. cont Dur. sect 96. saieth The Decalogue is taken away in parte but not simply Caluin in Actor 15. vers 10. The commandements are an vnsupportable yoake for to be exacted not for doctrine Pareus l. 2. de Iustif cap. 7. They are heauie concerning perfection not for inchoation Reineccius to 4. Arm. cap. 13. They are light in respect of imputation and inchoation but not of perfect fulfilling Bucan in Instit loco 19. To the regenerate the law is possible by imputation of the satisfaction of Christ and by inchoation of newnesse Scarpius de Iustif CoÌ„t 12. The law is possible for outward precepts not inward in parte not in whole or by inchoation or in Christ not in our selues Musculus in locis titul de Legibus Christians fulfill the law perfectly in Christ imperfectly in themselues Polanus in disput priuat 40. The regenerate keepe the precepts of God by by imputation but themselues keepe them not Reineccius tom 4. Armat cap. 13. According to the law none is worthie before God but according to the Ghospell the godlie are worthie before God These and manie such other distinctions neuer heard What onely distinctions Protestants say they allow of before among Christians haue Protestants deuised against which at this present I obiect onelie this that themselues teach that no distinctions are to be admitted in Diuinitie which are not gathered out of expresse and plaine places of Scripture For thus Whitaker Contr. 4. quaest 1. cap. 3. That rule is much to be esteemed That in diuinitie no distinctions are to be allowed but such as are proued by plaine passages of Scripture And lib. 2. de Concupisc cap. 7. We may say and defend what we will if such distinctions be accepted Sadeel ad Repetit Sophism Turriani It is a theologicall rule All distinctions in diuinitie must be proued by expresse places of Scripture The like hath Perkins l. de Caena to 1. col 861. and others Their most vsuall distinctions wherewith most coÌ„monly Most vsuall distinctions with Protest they delude the testimonies of Scripture are these though perhaps all of them vse not the verie selfe same termes To wit Before men not before God or which cometh all to one It seemeth so but is not By this distinction they delude all those testimonies of Scripture which teach that reprobate or euill men may beleiue doe good workes be in the Church that reprobates may be iustified that good workes doe iustifie redeeme sinnes or the like Which they expound before men not before God or in shew not in deed An other vsuall distinction of theirs is In it selfe or in an other thing By this they delude those testimonies of Scripture which say that good men are iust worthie of God fulfill the law that baptisme forgiueth sinnes Almes deliuereth from death and such like which they expound in an other not in themselues as that good men are iust worthie of God fulfill the law in Christ not in themselues that almes deliuereth from death not in it selfe but in faith as saieth Confessio Augustana c. de Implet legis and that baptisme remitteth sinnes not in it selfe but in faith So Caluin in Act. 2. v. 38. A third vsuall distinction of theirs is SignificaÌ„tly not Causally By this they delude those testimonies of Scripture which teach that Sacraments worke grace Preists remit sinnes good works doe iustifie doe cause life euerlasting and the like Which they expound Significantly or ostensiuely not Causally Their fourth accustomed distinction is In parte not simply or wholy Thus they delude those testimonies which auouch that there is inherent iustice that sinners are taken away that good mens good workes are good and such like which they expound In parte not simply or wholy Their fift vsuall distinction is A saying of the law not of the Ghospell Thus they delude all the sentences of Scripture which declare that iustice and life euerlasting is to be purchased by good works that the keeping of the law is necessarie to life and such like For these kind of sayings they will haue to be onely of the law not of the Ghospell But their most vsuall distinction of all is Figuratiuely not Properly which kind of deluding the Scripture is most ample and containeth almost all the former kinds For what seemeth to be is not is figuratiuely not properly Likewise what is in parte and not simply what is not in it selfe but in another is figuratiuely and not properly Yet because this their distinction would wax stale if it were vsed vnder the same termes in all places and the vanitie thereof would easily appeare if nakedly it were applied to some places therefore at least in words and with some litle differences they haue deuided it into diuers Peculiarly by this distinction they delude all those testimonies of Scripture which teach that the Eucharist is the bodie and blood of Christ that eternall life is a reward that the Apostles are the foundations of the Church that the Ghospell is a law Christ a law giuer descended into hell that there is in the Church an altar a sacrifice and the like These forsooth are their fine plaisters which they applie to cure all the wounds which are giuen them by the sword of the word of God which if they will let other Heretiks vse in such sorte as they doe nothing at all will be proued out of Scripture Wherefore thus I frame my 22. argument They who besides their opposition to the expresse words of holie Scripture related in the first booke are forced in manie and great matters to deuise friuolous and verball distinctions and such as destroye themselues and were neuer heard of before among Christians they contradict the true sense of holie Scripture Protestants doe so Therefore c. CHAPTER XXIII THAT PROTESTANTS CONFESSE THE vniforme consent of Fathers Councels and of the Church to be against
dead of praier to the dead of forbiddacne of marriage and other such like doctrines This consent we denie to be a note of the Church for in all these things they did dot consent with the Ancient fathers with mutuall consent Apostolicall Church Duditius in Beza epist 1. saieth thus If it be trueth which the ancient Fathers haue professed with mutuall consent that is all on the Papists side Thus they touching their dissent from the Fathers In like manner they confesse that they dissent from the Church and Councells For thus P. Martyr in 1. Cor. 3. That The Church alwaiâ—s praied for dead The ancient Church The Church at 500. also vseth to be obiected to vs. That the Church hath alwaies praied for the dead which truely I doe not denie Whitaker CoÌ„t 2. q. 5. c. 7. I answere True it is that Caluin saieth and the Centurie writers that the ancient Church erred in manie things as of limbus of free will of merit of works and the other things before rehearsed Agayne I say that the Church which was 500. or 600. years after Christ did not hould in all points the doctrine of the Apostles For she held some errors Casaubon epist ad Cardin. Perron It was a most ancient custome that in the publike praiers of the Church remembrance should be made of the The ancient Church dead and rest praied for them of God The ancient Church by this means approued her faith of the resurrection to come Zuinglius in Elencho tom 2. speaking of the ceremonies In the beginning of the Church Generall Councells of baptisme saieth We know that in the beginning of the Church these things were vsed The like they confesse touching Councells For thus Confessio Anglica art 21. Generall Councells may erre and sometimes haue erred euen in the things which belonge to the rule of pietie Vrban Regius in Interpret All Councells The ancient Councels loc to 1. It is more cleare then the light that all Councells haue pernitiously erred Caluin 4 Insit c. 9. § 10. There is some thing wanting euen in those ancient and purer Councells There was a notable example hereof in the Councell of Nice Whitaker Cont. 2. q. 7. c 7. auoucheth that the Councell of Nice and Chalcedon haue erred Nether doe Protestants onely dissent froÌ„ the vniforme consent of Fathers Councels and Church but also they make small account thereof For thus P. Martyr in loc Tit. Not Fathers euen agreing Script § 16. But at least say they then are the Fathers to be allowed when they agree amongst themselues No not then alwaies Et lib. de votis As long as we abide in the Fathers we shall alwaies remayne in the same errors Whitaker Cont. 1. q. 5. c 8. The agreing exposition of the Fathers is no rule of expouÌ„ding Not witnesses without exceptioÌ„ Scriptures Cont. 2. q. 7. c. 7. We denie not but the Fathers be witnesse of the trueth but so as they be not without exception for all haue erred l. 6. cont Dur. sect 3. The consent of Fathers is not sure and free from error Et ad Demonst 7. Sanderi Not the whole Senate of Fathers Nether will we thinke that thou hast demonstrated any thing though thou couldest bring the whole Senate of Fathers against vs. Rainolds in his Conference p. 151. Trueth is not to Not all be tried by consent of Fathers Psal 150. If not one or twoe of the Fathers but all haue thought it nor thought it onely but haue written it nor written it onely but thought it not obscurely but clearely nor seldome but often nor for a time but perpetually yet their consent were not secure And he termeth vniuersalitie antiquitie consent rotten postes Yea in his 5. Thesis he will haue the Roman Church to be no true Church because she forbiddeth the Scriptures to be expounded contrarie to that sense which our holie mother the Church doth hould or contrarie to the vniforme consent of Fathers By which forbiddance saieth he are often reiected those senses which the spirit by the tenor of the words and sentences doth teach to be the meaning of the holie text MortoÌ„ in Apol. part 1. l. 1. c. 69. Sometimes neglecting the persons of the Fathers it is most safe to fech the prime antiquitie out of the Apostolicall writings Which is saieth he the Protest defense to reiect the Fathers prore and puppe of the Protestants defense Caluin 4. Instit c. 9. § 12. Let no names of CouÌ„cells of Pastours of Bishops hinder vs that we trie not all the spirits of them all with the square of Gods word for to finde whether they be of God Daneus CoÌ„tr. p. 289. Touching the saying of the Fathers this is our breif answere to them all We regard not what the Fathers haue saied but how Saying of Fathers not reguarded truely Et Cont. 5. p. 698. We must not looke what the Fathers haue written but what they should haue writteÌ„ Vorstius in Antib p. 395. The Protestants doe not thinke that they ought much to care what the ancient Fathers haue thought or written of this Not to be cared for matter Pareus l. 5. de Iust c. 5. I say that Scripture is to be expouÌ„ded by Scripture not by Fathers Et l. 2. de Grat. c. 14. Though all the Fathers agreed well yet were it weake Reineccius to 1. Arm. Not all fathers together c. 9 WheÌ„ all Doctors of the Church with a common consent doe teach some thing to come from Apostolicall tradition is that to be beleiued to be Apostolicall tradition No. Gerlachius disp 22. de Eccles The Fathers haue straied from the path of trueth not in these onely wherein they disagree with themselues and with others but in those also which they haue vniformely deliuered Celius Secundus de Amplit regni Dei lib. 1. Should then the Their authoritie nothing at all authoritie of so manie ancient Fathers the consent of ages auaile nothings Nothing at all Polanus in thes part 3. p. 546. We cite them â—estimonies of Fathers â—specially when we handle points of religion controuerted with Papists not for our sake but for Papists that we may refute Papists by the Fathers whome they haue Fathers cited as Heathens made their iudges as in ould time the Fathers refuted the HeatheÌ„ by the testimonies of the Sybills of Poets Philosophers orators and Heathen Historians As therefore the Fathers vsed the testimonies of Heathens against HeatheÌ„s So we produce the testimonies of Fathers against Papists Muscul in loc tit de Scrip. As for me I require not the testimonies of Fathers for to giue authoritie to Canonicall Scripture and to make distinction betwene it and the Fathers writings contenting my selfe with the authoritie and canon of the Scripture it selfe But because our aduersaries endeauour to trouble the trueth by pretext of Fathers I well alledge them where they are against their endeauours but when they cite any thing
maintainers of the trueth These are such things as that now it may onely seeme to be wanting to set the Diuel himselfe in the throne of God and of trueth And Epist 16. What I Good counsell of Beza admonished before I admonish now in the Lord agayne and agayne to wit that at lest they would consider with themselues from whome and to whome are they gone For that I may imitate the words of S. Austin l. 2. cont Iulian. c. 10. Hath long time so confounded the highest with the lowest Shall light so be termed darkenesse and darkenesse light that Aërius Iouinian Vigilantius become to see and Austin Hierome Epiphanius be blinde But in some I thus argue in the 24. place whose doctrine in manie and greatest points is opposite to the expresse words of Scripture and besides as themselues confesse was condemned of the ancient Church and holie Fathers for heresie that is repugnant to the true sense of Scripture But such is the doctrine of Protestants Therefore c. CHAPTER XXV THAT PROTESTANTS THEMSELVES sometimes confesse that diuers of their opinions be blasphemous THE 25. argument wherewith we will proue that Protestants contradict the true sense of the Scripture shal be because it is so manifest that diuers of their doctrines which in the former booke I shewed to be opposite to the expresse words of Scripture are blasphemous as partely the very Authors of them partely other learned Protestants being compelled by their conscience and the euidencie of the matter doe confesse it Concerning God Protestāts teach that he willeth sinne Blasphemie that God willeth sinne as hath beene seene l. 1. c. 2. art 1. Which doctrine to be blasphemous thus confesseth Caluin in Resp ad Nebulon. p. 732. Was it a doubtfull blasphemie to make God the author of of sinne to will sinne to thrust to sinne Beza de Praed cōt Castel vol. 1. Theol. p. 372. Out of these things none of these blasphemies followeth to wit ether that God is the author of sinne or is delighted with sinne or also willeth sinne Et p. 397. It cānot be saied without blasphemie that God willeth iniustice Ib. l. Quest Resp p. 681. What then Shall we say that God willeth iniquitie God forbidde For this is the most horrible blasphemie of all Zanchius l. 3. de Nat. Dei c. 4. We should surely say that God is the cause and author of sinne if we should say that properly speaking he willeth sinne or would haue sinne to be done Hutterus in Analysi Cōf. Aug. p. 625. The blasphemie of Sacramentaries is execrable who are not ashamed to referre the most dolefull fall of our first parents and all that world of euils which thereō insued not in regard of the punishmēt but of the sinne vnto an absolute and eternall decree of God and to his effectuall working and immutable will Et p. seq But let heauē be astonished the elements amazed at such mostrous blasphemies whereof no pious man should suffer to heare the onely outward noise without shaking much lesse should assent vnto them in his heart And Ioannes Andrae in Colloquio Montisb p. 422. This assertion that man fell by Gods will is impious and horrible to heare and so contrarie to the expresse and reuealed word of God They teach also that God willeth sinne euen as it is That God willeth sinne as sinne sinne as hath beene shewed lib. 1. cap. art 2. But that this is blasphemous is acknowledged by Beza l. de Praedest p. 410. in the words If euer we had thought to speake or write that sinnes as sinnes proceed from the will of God we would confesse that we were worthie of all punishment Lobechius also Disp 21. This principle of Diuinitie is firmely to be held and to be beleiued with all our heart that God nether willeth nor commandeth ill deeds as they are such much lesse worketh or helpeth them or by an eternall decree doth destinate or secretly driue men to commit them They teach also that God worketh sinne and is the That God is cause of sinne cause and author of it as is to be seene l. 1. c. 2. art 4. And yet Caluin l. de Prouident p. 742. aliâs 736. confesseth that it is a monstrous blasphemie that wickednesse is done not onely by the will of God but also he being the author thereof And pag. 471. Thou wranglest with me as if I had saied that sinne is the iust worke of God which in all my writings I euer more detest Instruct contr Libertin cap. 14. God must denie himselfe and become a Deuil if he did worke euill which these men doe attribute vnto him The like he hath libr. de Praedestin pag. 711. And in Actor 2. ver 23. saieth I denie that God is the author of euill because in this word an euill affection is insinuated Beza in Absters Calumn Heshus pag. 316. calleth it blasphemie That God worketh the wickednesse of the wicked And de Praedest cont Castel p. 401. God forbidde that anie of ours should haue saied or written as thou auonchest that God ether giue or permit or worke an euill will or anie wicked or filthie desires when as euen our thoughts doe altogether abhorre from these kinde of blasphemies P. Mart. in locis classe 1. c. 14. If God wrought sinne he were a sinner Kemnice in locis part 1. tit de Causa Peccati All mens mynds and eares do so abhorre from that speach God is the cause of sinne that therefore the Maniches did feigne an other God Vrsin in Miscellan p. 72. Thou saiest that these are the speaches of manie of men God doth effectually worke in the reprobate that they sinne With all our heart we accurse this speach and doctrine Whitaker ad Rat. 9. Campia That is horrible Campian and not to be spoaken which thou saiest that anie should make God the Author of sinne He deserueth that God should streigth with a thunder boult cast him into the bottomlesse pit of hell Pareus in Colleg. Theol. 1. disput 2. The Fathers iustly condemned that impious doctrine of the Maniches and Libertins ascribing the cause of fall and sinne to God the Creator And Disput 3. God was not nor is not the efficient cause of sinne which heretofore was the blasphemie of the Maniches and now is of some Libertines They teach that God doth predestinate and ordaine That he predestinated men to sinne mē to sinne as is related l. 1. c. 2. art 5. Which to be blasphemous confesseth Vorstius in Amica Collat. sect 89. in the words which doctrine that God doth destinate men to sinne I scarce beleiue that thy selfe wilt thinke to be voide of blasphemie if thou doest well consider it Hutter in Anal. Confes August c. 9. The troupe of Sacramentaries Beza Caluin Renecher doth not feare to write with a most execrable and most wonderfull blasphemie that some are fatally and absolutely destinated not onely to their last end to wit damnation but also to the
which Protestants assigne I let passe that the Lutherans say that the Sacramētaries had their exposition of the Scripture frō the Diuell and that Luther professeth that he was taught of the Diuell as perhaps we shall proue an other time at large Wherefore thus I make my 28. argument They who in so manie and weightie matters do expressely contradict such plaine words of Scripture and yet haue no infallible way to attaine to the true sense thereof must needs contradict the true sense of Scripture But Protestants be such Therefore c. CHAPTER XXIX THAT PROTESTANTS ARE FORCED to admit no Iudge in the Church to whose iudgement they will stand THE 29. Argument wherewith we will proue that Protestants are against the true sense of Scriptrue shal be because their doctrine is so plainelie against Scripture as they dare not admit anie Iudge thereof For thus Zuinglius tom 1. in Explanat artic 67. Protest admit Iudge I suffer no man to be iudge in the matter of trueth and faith Whitaker Contr. 1. quaest 5. c. 4. God hath reserued to himselfe the iudgement of religion and hath not graunted it to anie man And Contr. 4. q. 1 c. 2. There is now no infallible iudge on earth which is man Vorstius in Antibel pag. 80. We haue proued that onely Christ or the holie Ghost speaking plainely in Scripture is to be accounted this supreme iudge of controuersies of faith Pareus in Colleg. Theol. 4. Disputatio 2. The supreme iudge of interpretations of Scripture and controuersies of faith from whome there is no Appeale is is no man now nor since the Apostles nether Church nor Councell c. Lutherans in Colloq Ratisb Session 9. Proue this that besides the written law there must be an other visible iudge appointed The like saieth Academia Nemausiensis Resp ad Tournon Eliensis resp ad Apol. Bellarm. c. 14. Feild l. 3. de Eccles cap. 13 16. Moulins in his Bucler art 3. sect 6. and other Protestants commonly But that there must needs be admitted a iudge in the Church to whose iudgement we must stand I proue First out of Scripture For Deut. 17. it is saied If thou perceaue that There must needs be a Iudge the iudgement with thee be hard and doubtfull thou shalt come to the Preists of the leuiticall stock and to the Iudge that shal be at that time and thou shalt aske of them who shall shew thee the trueth of the iudgement and thou shalt doe whatsoeuer they that are presidents of the place which our Lord shall chuse shall say and teach thee according to the law and shalt follow their sentence nether shalt thou decline to the right hand nor to the left hand But he that shal be proud refusing to obey the commandement of the Preist who at that time ministreth to our Lord thy God and the decree of the Iudge that man shall die Behould a Iudge instituted in the Church vnder the law and him to be obeyed vnder paine of death Likewise Math. 18. Christ saieth If he will not heare the Church let him be to the as an Ethnik and Publican And Actor 15. When the Christians did disagree about the obseruation of Iewish ceremonies they apointed that Paul and Barnabas should goe vp and certaine others of the rest to the Apostles and Preists in Hierusalem vpon this question and all true Christians submitted themselues to their decree and S. Paul commanded it to be kept And the like practise hath beene euer obserued in the Church and they held for Heretiks who did not submit themselues to the iudgement of a lawfull Councell Secondely I proue it out of the Fathers For thus S. Ciprian Epist 55. For nether are Heresies risen or Schismes sprung from anie other roote then because the Preist of God is not obeyed nor beleiued that there is one preist for a time in the Church and one Iudge for a time in steed of Christ Loe to denie that there is a iudge in the Church in steed of Christ is the occasion of all Heresies and Schismes And S. Austin l. 1. cont Crescon c. 33. Whosoeuer feareth to be deceaued in the obscuritie of this question let him aske the Church of it whome the holie Scripture doth shew without anie doubt Thirdly because it was euer the custome of Heretiks Heretiks denie a Iudge to denie that there is a Iudge in the Church Whereupon the Donatists in Breuic Collat. say that Christ must be the iudge of this cause stirring vp enuie to Catholiks because they had requested a man to be iudge Fourthlie I proue it by reason because it is a plaine argument of an euill cause that the Patrons thereof dare not submit it to the iudgment of anie Iudge in the common wealth Besides there can be no peace in anie societie or commonwealth vnlesse beside the laws there be some Iudge who may determine matters and to whose iudgement men must stand And who denie such Iudges ether mantaine an ill cause or loue not peace but continuall braules For these and the like arguments Protestants sometime Protest sometime admit a Iudge in Words in words doe admitt a Iudge in the Church For thus Whitaker Cont. 1. q. 5. c. 4. I confesse that in euerie common wealth there ought to be Iudges who may make an end of contentions amongst men Et c. 7. God indeed hath left a Iudge to his Church but who it is now is question and debate betwene vs and the Papists Eliensis cap. 14. cit But beside the law there is need of another liuely Iudge Who denieth that Melancthon in Resp ad Ant. Bauar tom 3. We openly confesse that there must be iudgments in the Church But indeed they will haue the Scripture onelie to be this Iudge For thus Zuinglius disput 1. to 1. I will neuer admit any other iudges beside the holie Scriptures Which is in word to admit a Iudge and in effect But not in effect to denie him For the Scripture is the law of Christians and therefore not their Iudge who is to giue sentence according to the law And the Lutherans in Colloq Ratisbon sess 1. when they had saied that Scripture is the rule and square of faith afterward doe adde It is one thing to shew the Iudge◠another to shew the rule Wherein they plainelie distinguish the Scripture and the Iudge Moreouer the testimonies of Scriptures of Fathers and the reasons before alledged do proue that there must be a liuelie or speaking Iudge in the Church which is different from the law or Scripture Finallie it is fond to make Protest iudge can nether heare nor speake such a Iudge and him onely who is both deafe and dūbe and who can nether heare those that contend nor pronounce sentence nor compell them to obey it Furthermore as hath beene often saied in most controuersies betwixt vs and Protestants Scripture doth not so much as seeme to giue sentence for Protestants vnlesse it be
conferred by them and ioyned with some humane principle and brought into sillogisticall forme Whereas a Iudge must be such as by himselfe without anie helpe of ether of the parties he can giue sentence Besides the sentence of the Iudge and especiallie if there can be no appeale from him must be so cleare as no man can doubt for whether partie it is But such is not the sentence of Scripture in manie controuersies Agayne there is controuersie betwene vs about diuers bookes of which the rest of the Scripture saieth nothing Finallie before Moises the Church had no Scripture and for sometime after Christ it had no parte of the new testament and yet she neuer wanted a Iudge And as we saw in the Chapter before Protestants confesse that Scripture of it selfe is not sufficient to determine all controuersies of faith and therefore not to iudge all Wherefore we must needs haue some other Iudge For these and the like causes some Protestants seing how absurd it is that Scripture is the onely Iudge in the Church say that Christ or the holie Ghost speaking in the Scripture is the Iudge Whitaker c. 7. cit We say that this Iudge is the holie Ghost speaking in the Scripture In like sorte Confes Heluet. c. 12. Academia Nemaus loc cit Lutherans in Colloq Ratisb sess 9. and others But seing Christ or the holie Ghost is no otherwise in the Scripture then as in a signe of his will to say that the holie Ghost as he is in Scripture is Iudge is no other thing indeed then to say that the Scripture is iudge And as the King as he is in his written laws is not a sufficient iudge of the common wealth because els eueÌ„ after his death he should be iudge but besides there must be a liuing iudge who both heareth and speaketh who can heare the parties and giue senteÌ„ce So nether is the holie Ghost a sufficient iudge is in the holie Scripture Others therefore acknowledge that there must be in the Church a speaking iudge or man For thus Eliensis loc cit Wherefore we all of long time demand a free and lawfull synod Protest admit a liuing Iudge in words And Lutherans in Colloq cit sess 9. We professe that God hath giuen some power to the Ministers and Doctors of the Church to iudge of controuersies of religion Neuerthelesse in trueth they denie the verie nature of the Iudge For ether they will not admit such a Iudge as we are bound to obeyâ— as appeareth by that they denie the vniuersall Church all Pastors or generall Councels to be infallible yea Moulins in the preface of his Bucler saieth that there But not in effect can be no greater temeritie then to desire that men sinners may be infallible iudges of the seÌ„se of the law And the LutheraÌ„s loc cit It is simply and absolutely certaine that the Ministerie may erre But this in trueth is to denie the Iudge whose end is The iudge in the Church admitteth not appeale to make peace and to compose debates which he cannot doe vnlesse men be bound to obey him and all the foresaied authorities reasons which proue that there ought to be a iudge in the Church proue also that he ought to be such from whome we may not appeale Wherevpon Whitaker CoÌ„t 1. q. 5. c. 4. thus writeth I answere that those words Deuteron 17. cit are to be vnderstood of authoritie to define hard contentions and controuersies as Ecclesiasticall by the Minister and politicall by the Magistrate that there might be in both some from whome there should be no appeale els there would be no end of contending But this he meaneth onely in the Nether in outward nor inward Courte externall or outward courte not in the inward courte of conscience For thus he addeth A great weight of iudgement was in the Priest and what he had once determined was good in the externall courte that so controuersies and debates might be ended And Cont. 4. q 1. cap. 2. Controuersies may be brought to the externall Courte and there defined but conscience resteth not in that Courte But this shift is easilie refuted First because the distruction of the externall Courâ—e is without cause deuised in this matter Secondlie because the peace of the Church especially consisteth in the internall courte to wit in faith Wherefore in this Courte we may not appeale from the Iudge of the Church otherwise there would neuer be peace of conscience Thirdly the practise of the Church in the Councell of the Apostles and in other generall Councels sheweth that the Iudge of the Church hath power to end controuersies euen in the inward courte of conscience Finallie if one were bound to obey the iudgement of the Church in the outward Courte and not in the inward it would follow that sometimes he were bound to denie Gods trueth before men to wit if the Church should define against Gods trueth Besides the authoritie of the Church is spirituall and ouer the soule and therefore her power of iudging extendeth it selfe euen to the inwarde Courte of the â—oule Wherefore let this be our 29. argument Whose doctrine in manie and weightie matters doth so contradict the expresse words of Scripture as they dare not admit anie Iudge in the Church they are to be thought to contradict the true sense of the Scripture But such are Protestants Therefore c. CHAPTER XXX THAT PROTESTANTS DOE SOMEtimes confesse that their doctrine doth contradict the holie Scripture THE last proof which we will make to shew that Protestants doe contradict the true sense of Scripture shal be taken from their owne confession wherewith sometimes they confesse it implicitlie sometimes plainelie and expressely Implicitly they confesse it diuers wayes First because they acknowledge that they Protest cannot reconcile their doctrine with the Scripture know not how to reconcile their doctrine with the holie Scripture Luther de seru arbit to 2. fol. 466. How this is iust that he God condemneth those that deserue it not is now incomprehensible yet it is beleiued till the Sonne of man be reuealed Et f. 486. In the light of grace it is vnanswerable how God condemneth him who with all his power can doe nothing but sinne and be guiltie Here both the light of nature and the light of Grace teach that it is not the fault of wretched man but of vniust God Et to 1. f. 390. It is a wonderfull probleme that God rewardeth iustice which himselfe reputeth iniustice Melancthon in Rom. 9. edit 1. This misterie is inexplicable that God both willeth sinnes and yet truelie hateth them Peter Martyr in locis Class 1. c. 16. § 9. It is no meruaile that we cannot vnderstand how it is not contrarie to Gods iustice to punish sinnes and by tempting to enforce them because God can doe more then we can vnderstand Caluin 1. Institut capit 18. § 3. By reason of the weaknesses of our vnderstanding we doe not
testimonies Zach. 1. Where the Angel praieth O Lord of hostes The same saieth P. Martyr in Rom. 8. Schlus to 8. Catal. p. 65. They denie that Angels offer vp our praiers to God l. 1. c. 4. art 7. Which Beza teacheth to be cōtrarie to Scripture in Apoc. 8. v. 3. Ihon learned by this visiō that the praiers of Saints in this world to wit of those that dayly offer to God pure sacrifices of praiers and good deeds are offered to God by the ministerie of Angels They denie that we ought to pray to Saints lib. 1. c. 4 art 8. Which to be repugnant to Scripture thus confesseth Luther to 1. de 1 precept f. 12. I say that in anie case we must recurre to the suffrages of Saints as in Iob it is saied And turne thy selfe to some of the Saints and as Salomon alledgeth his father Remember Dauid O Lord. And also the Patriach Iacob saied of Ephraim and Manasse let my name be inuocated vpon these children Touching Scripture they teach that there is nothing Of Scripture hard in it lib. 1. c. 5. art 1. Which is against Scripture as confesseth Christian ad Portum lib. cont Verron We confesse saieth he plainely with S. Peter as in the Epistles of S. Paul so in the Scripture that there are manie things hard to vnderstād Whitaker lib. 6. cont Dur. sect 22. I confesse as Peter saieth that there in Scriptures manie things hard to vnderstand The like saieth Pareus in Gal. 2. lect 25. They teach that the law is contrarie to the Ghospel l. 1. c. 5. art 7. Of which doctrine thus Serranus cōt Hayum part 3. With a more grosse and dangerous ignorance doth he oppose the law of Moises and the law of the Ghospell like twoe principles of Maniche as if they were contrarie Concerning S. Peter They denie that the Church was Of S. Peter founded vpon him l. 1. c. 6. art 2. Which to be against Scripture thus confesseth Whitaker Cont. 4. q. 2. cap. 2. We denie not that Peter was the foundation and gouernour of the Church and if they require we will graunt also that this was promised to him in these words Et. l. 5. cont Dur. sec 4. Who doth not confesse that Peter is the rock and foundation of the Church They denie that the keys of heauen were giuen to Peter l. 1. c. 6. art 3. Which is against Scripture For thus Spalatensis l. 1. de Rep. c. 7. Christ expressely saieth to Peter I will giue the keys wherefore fairewell they and let them be gone who vsing force to the letter will haue the keys to be giuen or promised not immediatly to Peter but excluding Peters person ether to the whole Church or to some other that is not Peter Et Whitaker Cont. 4. q. 2. c. 4. I graunt that the keys were promised to Peter for the place doth conuince that and I will neuer repugne Eliēsis in resp ad Apol. Bellar. c. 8. Who doubts that the keys were promised to Peter They denie that the Apostles were foundations of the Church l. 1. c. 6. art 5. Which Rainolds in his Confer c. 2. sec 1. acknowledgeth to be against the Scripture in these words The 12. Apostles are called 12. foundations Apoc. 21. v. 14. Et Serran cōt Hayum part 3. All the Prophets and Apostles are termed in Scripture foundations of the Church Cōcerning Pastors of the Church They denie that there Of Pastors are alwaies some l. 1. c. 7. art 1. which thus censureth Melancthō apud Luther 10. 1. f. 483. Where the Church is there must be the right ordering of Ministers because the ordination of Ministers is one of the proper guifts of the Church according to that Ephes 4. He gaue Pastors c. Kemnice in Exam. part 2. tit de ordine The Sonne of God himselfe will haue the Ministerie of those that teach the Ghospell to be conserued with a continuall vocation in the Church So Paul saieth Ephes 4. Et Caluin in Ephes 4. vers 13. Here Paul admonis heth that the vse of the Ministerie is not for a time but perpetuall as long as we liue in the world Touching the Church they denie that she doth perpetually Of the Church endure l. 1. c. 8. art 4. And notwithstanding Whitaker Cōt 2. q. 3. c. 2. saieth Who denieth or doubteth that the Church is founded for cuer and to cōtinew for euer he is no Christian They denie also that she is alwaies visible l. 1. c. 8. art 5. Which thus condemneth Daneus l. de visib Eccles Who denieth the true Church of God and her to haue beene visible frō the beginning of the world he doubtlesse sheweth himselfe to be ignorant of the first page of the Bible Et Reineccius to 4. Arm. c. 3. The testimonies of Scripture teach that the visible companie neuer perisheth quite They teach that the Church can erre euen in fundamētall points lib. 1. c. 8. art 6. And yet Caluin writeth 4. Instit c. § 10. By which words Paul doth signifie that to the end Gods trueth faile not in the world the Church is a faithfull keeper thereof Touching Baptisme they denie that ether water or Of Baptisme the naming of the B. Trinitie is necessarie thereto l. 1. c. 10. art 1. 2. And yet Reineccius to 4. Armat c. 18. thus writeth Beza most fondely imagineth that in want of water we may vse other liquor And Beza l. quaestionum resp vol. 3. If anie should not baptize in the name of the Trinitie or for water especially wittingly should vse some other thing surely this would not be the baptisme which Christ instituted Pareus in Colleg. Theol. 9. disp 22. There is no Christian that doubteth that the baptisme of water according to Christs institution ought to be administred onely in the name of the Father c. They denie that baptisme is necessarie to Infants l. 1. c. 10. art 9. Of which thing Melancthon in Catechesi tom 3. giueth this iudgement I answere that baptisme is necessarie to Infants because Christs commandement is vniuersall Ioan. 3. vnlesse c. Vrbanus Regius in Epist ad Heminges to 2. The Catholik Church doth rightly beleiue out of the Scriptures that Baptisme is necessarie to saluation They denie that the children of the faithfull are in state of damnation before they be baptized l. 1. c. 10 art 9. Which thus cōdemneth Schlusselburg l. 1. Theol. art 18. It may be proued manie wayes out of the word of God that the children of the faithfull are not holie from their mothers wombs They say that baptisme is not the lauer of the soule nor purgeth sinnes l. 1. cap. 10. art 6. And yet thus writeth Beza in Prae. 2. part resp ad Montisb Did euer anie Christian denie that baptisme is the lauer of regeneration which the Apostle witnesseth in expresse words Et Shlusselb l. 1. Theol. art 18. This blasphemie of the Caluinists that Baptisme doth not purge sinnes the holie Ghost
Christi c. 23. They who haue giuen their first promise to God of a single life haue indeed iudgement and reprehension Caluin vpon this place saieth that these widdows gaue away their libertie to marrie and did free themselues from the bound of marriage for all their life and did depriue themselues of the libertie to marrie How then did not they sinne by marrying Touching Iustification they teach that it is neuer last Of Iustification l. 1. c. 17. art 15. Which is contrarie to Scripture to Scripture as Confess Saxon. cap. 11. confesseth in these words By the saying of Luke He goeth and bringeth other spirits and the like sayings it is manifest that some regenerate do contristate and cast of the holie Ghost and are afterward cast away of God and become guiltie of his wrath and eternall punishment Touching eternall life they denie that it is a reward l. 1. Of eternall life c. 18. art 1. And yet thus speaketh Apologia Confess Aug. in Melancthon tom 3. The Scripture calleth eternall life areward Agayne The name of reward in this manner agreeth to eternall life because eternall life rewardeth good works Touching Hell they denie that it is a place l. 1. c 18. act Of Hell 7. Which to be contrarie to Scripture thus confesseth Bucanus loc 4. Hell is a certaine place hid and horrible appointed of God for damned men and Angels to their eternall paine Nu. 16. 30. Math. 8. 12. Et Piscat or l. 1. loc 22. The Scripture euerie where testifieth that the damned shall suffer these torments in hell to wit a place vnder earth appointed for their punishment And Regius in loc tit l de Peccato The Scripture expressely deputeth twoe places for soules heauen for the good and hell for the badde Touching the law of God they denie that we may pray Of Gods law for the fulfilling of it lib. 1. c. 19. art 5. And yet thus writeth Perkins in Explic. orat Dom. Be done that is let obedience be giuen to it let it be fulfilled of all men Concerning mans will they denie that it is free in euill Of mans will l. 1. c. 21. art 2. And yet thus writeth Regius in locis tit de Peccato To say with Maniche that man cannot auoide sinne this error is heresie Rogers on the 10. Article The Maniches affirmed how man is not voluntarily brought but necessarilie driuen vnto sinne These and manie moe Protestanticall doctrines Protestants themselues confesse to be contrarie to the true sense of holie Scripture Why then may not we conclude that ProtestaÌ„ts do contradict the holie Scripture seing besides all the foresaied arguments they themselues plainely confesse it of manie points of their doctrine Which was the end and scope of this worke PERORATION Or Conclusion to the Reader THov hast seene good Reader in this worke Catholiks aduantages for Scripture ouer Protestants what great aduantage Catholiks haue ouer Protestants euen for the written word of God or holie Scripture Thou hast seene that the Catholik doctrine in more then twoe hundred and sixtie points of coÌ„trouersie relieth vpon the expresse word of God whereas the Protestants Doctrine relieth vpon humane principles humane conferences humane consequences that is vpon the word of man Thou hast seene that the holie Scripture in all these foresaied articles giueth sentence for the Catholik doctrine and condemneth the Protestant in expresse words and those purposely spoaken and in their plaine vsuall sense in which such words vse to be spoakeÌ„ and taken of men then the which no sentence can be giueÌ„ clearer or manifester Thou hast seene how manie how voluntarie how intollerable corruptioÌ„s both of the words and sense of Scripture Protestants are forced to make lest they should seeme to be condemned by the sentence of holie Scripture They haue now that Iudge to whome alone they appeale let them heare him let them submit themselues to his sentence He speaketh plainely directly and purposely and as I saied in the plaine and vsuall sense in which men vse such words that I may not say also in the sense in which he is vnderstood of the holie Fathers and the Catholik Church Now all and the onelie pretext of Protestants touching the Scripture is taken away For who vnlesse he will shut his eyes doth not see but that they are most plainelie condemned of the Scripture who are condemned of it in so manie and so weightie articles in such plaine words and so cleare sense and that it is but a vaine strugling to seek to obscure the clearnesse of such a sentence by humane glosses and expositions such as were neuer wanting nor euer wil be wanting to anie Heretik The Protestants haue often cried that the Scripture is the onelie rule and foundation of faith that faith relieth onelie vpon Scripture which I would to God they would follow in the foresaied 260. articles and let goe their owne glosses and consequences which are not sound in Scripture and follow them who produce the expresse word of God against the word of man Which counsail though it of it selfe be most reasonable yet because they will more willinglie follow it when they shall heare it approued by their owne Maisters I will here set downe the words of some of them Luther in Postilla in Festo Assumpt Alwaies Protest aduise vs to follow them that follow Scripture sticke to thâ—se things which are clearely deliuered by the Scriptures and relie not vpon that which hath not manifest authoritie in Scripture The Protestante Princes in Praefar libr. Concordiae In true simplicitie of faith they shall firmely insist in the plaine words of Christ which is the surest manner and fittest to teach the ignorant Melancthon in Actis Wormat. tom 4. When the letter is plaine it is manifest we must not goe from it Et ib. in Resp ad Staphilum Nether is it to to be doubted but that the letter when there is no obscuritie or anbiguitie is to be preferred before all the decrees of all men Againe Where the word is manifest and without obscuritie or ambiguitie it is impietie to teach or thinke the contrarie And in Hospin part 2. Histor fol. 115. What wil be in time of tentation Harken to this Protestants when the conscience shall aske what cause it had to goe from the recaued doctrine of the Church Then these words This is my bodie wil be lightnings What will the terrified mynd oppose against these with what Scripture with what word of God will she strenghthen and perswade her selfe that it was need to interpret them by a metaphor They seeme not to be well acquainted with these disputes who so much delighte in wit as them more admire subtilly deuised reasons then the words of Scripture Iames Andrews in Colloq Montisbel pag. 456. Let them examine and iudge the doctrine of both partes not by humane glosses but by the word of God Zuinglius libr. de Author sedit tom 2. As often
other expresse words are directly contrarie And let that faith or rather infidelitie fall perish vanish which in more then 260. articles is condemned of such words of God and in such a sense and in most points is onely supported by humane consequences humane conferences and humane reasons or arguments These are the points Christian Reader taken out of How Protest handle the letter of Scripture the first booke which I desire to fasten and engraue in thy memorie which yet will be more forcible if thou adde to them things which I haue set before thy eyes in thy second booke For there I haue shewed that the holie Scripture doth so manifestly condemne the Protestants doctrine as that touching the letter thereof they are forced to reiect some openly others priuilie to scrape out to call some in doubt to adde some to translate some wrong and change the order of others Touching the propositiōs How the sayings of Scripture they are compelled to say that some of them were certainlie knowne of God himselfe others not spoaken according to his owne mynd others spoaken ironically mimeticallie hyperbolicallie by fiction and amplification and to change vniuersall propositions into particulars vnlimited into limited absolute into conditionals these that were spoakē simply into those that were spoakē in parte and those that were spoaken of one time into those that were spoaken of an other Touching the single How the simple words words of Scripture they are forced those words which signifie the doing of a thing to expound of endeauour to doe it those which signifie the cause to expound of the way or means to an end Which signifie that a thing is to expound that it ought to be Which signifie a true thing to expound of an apparent or signe thereof to expound words by diuerse by disparate or vnlikelie yea by opposites or contraries to deuise all kinde of figures when the proprietie of the word is against them to find out new and neuer heard of distinctions to reiect the vnanimous exposition of Fathers Church and Councels to frustrate the ends of the passion of Christ to take out of the world all true vertue and to open the way to all vice to confesse that they hould opinions her to fore condemned for heresies of the Church and Fathers to acknowledge that some of their opinions are plainely blasphemous and finally which is the end of this worke directly opposite to holie Scripture Who I say in more then 260. articles of cōtrouersie not onelie oppose themselues to the expresse words of Scripture spoaken of purpose to tell vs Gods meaning cōcerning matters that farre passe all mās reach in their proper sense and in which men vsuallie vnderstand them and to which no other places of Scripture are directlie opposite but also laie violent hands vpon the sacred letter or word change almost all the kinds of propositions which the Scripture vseth impiouslie depraue the sense of the words reiect the exposition of Fathers Church and Councells make voide the ends of Christs passion take away all vertue and bring in vice and finallie confesse that diuers of their opinions are blasphemous contrarie to scripture they are to be accounted auoided and eschewed not onely as Heretiks condemned by the Scripture and holie Church but euen of themselues A note to the Reader I HAVE not set downe the editions of the Protestants bookes which I cite in this worke because I haue done that in my booke de Authore Prot. Ecclesiae put forth An. 1619. Where he that list may see them as also he may there see the laws which I prescribe to him that will answere ether that booke or this Moreouer in this English worke I doe not cite the English words of our English Protestant writers because I had not their English works at hand but translate them out of their Latin works Besides I am not so curious to cite the leafe or page as I was in the Latin edition because the vnlearned will not be able to seeke the Latin and the learned Reader will rather I suppose peruse my Latin copie where he shall find the leaues or pages as carefully cited as I could doe by the errors of the Scribe or Printer whose fault no discret reader will impute to me and whose error I hope is no where to be found both in the number of the chapters and of the leaues or pages together So that the one of them may bring the Reader to the place which I alledge if the other chance to be misprinted Laus Deo Virginique Matri AN INDEX OF THE CHAPTERS and Articles contained in the first booke CHAPTR 1. Of the owners of Scripture Whether Catholiks or Protestants be true owners of the Scripture CHAP. 2. Of God ARt 2. Whether God willeth sinne page 45. 2. Whether sinne pleaseth God p. 49. 3. Whether God hateth sinne p. 50. 4. Whether God worketh sinne p. 51. 5. Whether God ordaineth sinne to be p. 33. 6. Whether God commandeth sinne p. 56. 7. Whether God tempteth to sinne p. 57 8. Whether God necessitateth to sinne p. 59. 9. Whether God hateth all that sinne p. 61. 10. Whether God iustifieth the sinner remaining a sinner p. 62. 11. Whether God be angrie with the faithfull when they sinne p. 65. 12. Whether God be delighted with good works p. 67. 14. Whether God be serued by good works p. 69. 15. Whether God esteeme of good works which are not commanded 70. 16. Whether God be appeased by good workes p. 71. 17. Whether God will haue his commādements kept p. 73. 18. Whether God loueth all men p. 75. 19. Whether God would haue all men to be saued p. 77. 20. Whether God would haue some cōuerted who will not conuert p. 78. 21. Whether God call all men p. 80. 22. Whether God of himselfe will the death and damnation of men p. 81. 23. Whether God dāneth men for sinne p. 85. 24. Whether God can doe all things p. 86. 25. Whether God can make a Camell passe through a needls eye p. 88. 26. Whether God can doe that which shall neuer be p. 90. 27. Whether Gods miracles be a sufficient proof of trueth p. 91. Chap. 3. Of Christ Art 1. Whether God the Sonne had his being of his Father p. 96. 2. Whether Christ was predestinated the Sonne of God p. 97. 3. Whether Christ as man is to be adored p. 98. 4. Whether Christ as man could worke miracles p. 100. 5. Whether Christs humanitie be euerie where p. 102. 6. Whether Christ as man be head of the Church p. 104. 7. Whether Christ as man made lawes p. 105. 8. Whether Christ as mā be Iudge 107. 9. Whether Christ made a new testament p. 109. 10. Whether as man he were ignorant p. 111. 11. Whether as man he were a sinner p. 113. 12. Whether he refused to doe the office of a Redeemer p. 116. 13 Whether he was assured of his saluation 118 14 VVhether he had commandment
proper to the Elect 350 22. VVhether faith come by hearing 352 23. VVhether faith be euer lost 353 24. VVhether faith be rewarded 355 25. VVhether the faith of those who toucht Christs garments were pure 356 Chap. 14. Of good workes in generall Art 1. VVhether anie worke of a Sinner may be good p. 360 2 VVhether euerie good worke be sinne 362 3 VVhether good works be a sweet smell to God 364 4 VVhether good works be fully good 366 5 VVhether they be iust or iustice in the sight of God 369 6 VVhether in good works there be anie worth 371 7 VVhether eternall life be promised to good works 373 8 VVhether good works be meritorious 374 9 VVhether there may be glorie in good works 376 10 VVhether all good works be equall before God 378 11 VVhether good works be commanded of God 379 12 VVhether they be necessarie to iustification 381 13 VVhether they be necessarie to saluation 384 14 VVhether they be profitable to saluation or iustification 387 15 VVhether they be anie cause of saluation 390 16 VVhether they be a testimonie of iustification or predestination 393 17 VVhether they be a cause of Gods loue towards vs 395 18 VVhether we ought to doe good works 396 19 VVhether they may be done for reward 399 20 VVhether they be to be done for the glorie of God 401 Chap. 15. Of workes in particular Art 1. VVhether it be good not to marrie 406 2 VVhether virginitie be a vertue 406. 3. VVhether the state of virginitie be better then marriage 408 4. VVhether God would haue men to liue single 410 5. VVhether Fasting be a vertue 412. 6. VVhether fasting be a preseruatiue against the Diuel 414. 7. VVhether choice of meats be laudable 415. 8 VVhether we may pray for all 416. 9. VVhether we may pray for the dead 417. 10 VVhether we may pray for that which God hath not promised 419 11. VVhether anie obtaine for the worth of their praier 421. 12. VVhether we may pray in an vnknowne tongue 422. 13. VVhether we be commanded to say our lords praier 423 14. VVhether we may make vows 424 15. VVhether almes deliuer from death and sinne 426 16. VVhether we may giue all to the poore 427 17. VVhether pennance be commanded to all 428 18 VVhether affliction of the bodie be a parte of pennance 429. 19 VVhether pennance of the Niniuites was good 431 20. VVhether Eremitical life be lawfull Chap. 16. Of Sinnes Art 1. VVhether sinnes be imputed to the faithfull 435. 2. VVhether anie sinne be mortall to the Elect and faithfull 437. 3. VVhether onely incredulitie be sinne 438. 4. VVhether sinne ought to be ouercomen of vs 440. 5. VVhether anie that serue the flesh can serue God 441. 6 VVhether by greuous sinnes we fall from grace 442. 7 VVhether sinne can staÌ„d with iustice 8. VVhether sinne may be redeemed by good works 447. 9. VVhether to abstaine from great sinnes be necessarie to saluation 448 10. VVhether sinne be the cause of damnation 451. 11. VVhether we must giue account of our sinnes 453. 12. VVhether the iustified commit ill p. 454. 13. VVhether the iustified commit sinne 455. 14 VVhether the iustified euer do sinne wilfully 457. 15 VVhether the widows 1. Tim. 5. did sinne in marrying 458. 16 VVhether vsurie be sinne 459. 17. VVhether all sinned in Adam 460. 18. VVhether there is originall sinne 461. Chap. 17. Of Iustification Art 1. VVhether Iustification be of works 465. 2. VVhether it be of faith onely 467. 3. VVhether the iustified be iust in Gods fight 469. 4. VVhether the iustified be cleane 472 5. VVhether sinne remaine in the iustified 474. 6. VVhether sinnes be simply forgiuen 477. 7. VVhether all the iustified be equally iust 478. 8. VVhether there is anie inherent iustice 478. 9. Whether inherent iustice can be imputed 481. 10. Whether the iustified be infallibly certaine of their iustice 482. 11. Whether pennance goe before iustification 845. 12. Whether iustificatioÌ„ can be lost 487. 13. Whether the iustified may feare to fall 489. 14. Whether iustification be proper to the Elect 492. 15. Whether we cooperate to our iustification 493. 16. Whether after iustification anie punishment remaine 496 Chapt. 18. Of life and death euerlasting ART 1. Whether life euerlasting be a reward p. 499. 2. Whether it be a crowne of iustice 501. 3. Whether it be of faith onely 503. 4. Whether all men be to be iudged 505 5. Whether eternall life be to be rendered to anie 506. 6. Whether the soules of the Reprobates doe now suffer in Hell 507. 7. Whether Hell be anie place 509. 8. Whether Hell fire be true fire 510. Chapt. 19. Of Gods law ART 1. Whether Gods law be possible 513. 2. Whether euer anie kept Gods law 515. 3. Whether anie loued God in all theâ—â— heart 517. 4. Whether Gods law be in thâ— heart of anie 519. 5. Whether we ◠〈◊〉 â— that we may keepe Gods law 520. 6. Whether the keeping of Gods law be necessarie to saluation 521. 7. Whether the law of God be abrogated from the faithfull 522. Chapt. 20. Of mans law and superioritie ART 1. Whether there be anie Superioritie among Christians 526. 2. Whether man can make laws 527. 3. Whether mans law bindeth the conscience 529. Chapt. 21. Of free will ART Whether man be free in indifferent matters 532. 2. Whether man be free in morall matters 534. 3. Whether man cooperate with Gods grace to good 536. Chap. 22. Of mans Soule ART 1. Whether mans Soule be immortall 539. 2. Whether Mans soule be the forme of his bodie 545. 3 Whether there be anie resurrection of the dead 547. THE INDEX OF THE CHAPTERS CONTAINED in the second booke CHAPTER 1. That Protestants contradict the truâ— sense of Scripture because iâ— so manie points they gaynesay the expresse words thereof pag. 549. Chapt. 2. That Protestants confesse they contradict the sense of those words which the Cathol Church long since and manie of themselues now beleiue to be the words of God p. 611. Chapt. 3. That Protestants are forced to vse violence to that parte of Scripture which they receaue p. 615. Chapt. 4. That Protestants ouerthrow all force of the words of Scripture yea contemne and deride them p. 620. Chapt. 5. That Protestants say that words of Scripture which make against them were not spoaken of certaine knowledge p. 630. Chapt. 6. That Protestants saye that manie weightie sayings of the Scripture were not spoaken according to the mynd of the speakers p. 633. Chapt. 7. That Protestants are forced to say that the Scripture speaketh ironically c. p. 640. Chapt. 8. That Protestants are forced to turne the most generall speaches of the Scripture into particulars p. 647. Chapt. 9. That Protestants limitate manie propositions not limitated by the Scripture p. 654. Chapt. 10. That Protestants change manie absolute speaches of Scripture into conditionals p. 665. Chapt. 11. That Protestants change conditionall speaches of Scripture
our hart See more art 4. Scripture Thy will be done in earth as it is in heauen Protestants We do not pray that we may fulfill the law See more art 5. Scripture If thou wilt enter into life keepe the commandments Protestants Woe be to their Cathecumens if so hard a condition of keeping the law be imposed vpon them See more art 6. Scripture Do we then destroye the law by faith God forbid but we establish the law Protestants All the ceremoniall law or the Decalogue is abrogated It is abrogated from a Christian because he is dead to it And to be dead to the law is not to be bound with the law but free from it and not to know it See more art 7. CHAPTER XX. OF MANS LAVV. SCripture Who thinkest thou is a faithfull and wise seruant Superioritie amōgst Christians whome his lord hath appointed ouer his familie Protestants Among Christians there can be no superioritie Christ is my immediate Lord I know no other See more art 1. Scripture To the rest I say not our Lord If anie brother None amōgst them haue a wife an infidell and she consent to dwell with him let him not put her away Protestants They draw to themselues all the maiestie of God Man can command that which God doth not He cannot Conscience subiect to mās lawes Not subiect who chaleng authoritie to make lawes See more art 2. Scripture Be subiect of necessitie not only for wrathe but also for conscience sake Protestants The lawes of Princes bind not the conscience haue no power ouer the conscience See more art 3. CHAPTER XXI OF FREE WILL. SCripture It shal be in the arbitrement of her husband whether There is free will she shall do it or not do it Protestants Free vill is a title without the thing See more There is none art 1. Scripture Without thy counsell I would do nothing that thy Freedome to good good might not be as it were of necessitie but voluntarie Protestants Man after his fall hath no libertie to good There No freedome to good is no free will to good See more art 2. Scripture We are Gods coadiutours Gods coadiutors Protestants Papists make God the first and cheefest cause of all goodnes and vs coadiutours Which is craftily to withdraw Not his coadiutors themselues from God See more art 3. CHAPTER XXII OF MANS SOVLE SCripture Feare ye not them who kill the bodie and are not Mans soule immortall able to kill the soule Protestants I giue leaue to the Pope to make articles of faith Not immortall for his followers Such as are that breade and wine are transsubstantiated in the Sacrament That he is Emperour of the world and an earthlie God That the soule is immortall and all those infinit monsters in the Romish dunghill of decrees What Propositions I pray you shal euer be thought cōtradictions if these be not seing there can scarce be deuised more formall or more direct opposition then is betwixt the most of these But because perhaps the vulgar Protestante will say that he beleiueth not all or most of the Protestants propositions here set downe albeit this excuse will not suffice him as I haue shewed in the end of my Preface yet for his fuller satisfaction I haue gathered twelue principall articles which commonly all Protestants beleiue quite contrarie to the expresse word of God THE COMMON PROTESTANTS CREED CONSIsting of twelue Articles quite contrarie to the expresse word of God in the Scripture 1 PROTESTANTS beleiue that a man is Lib. 1. c. 16. art 2. iustified by only faith quite contrarie to the expresse word of God Ioannes 2. v. 4. Do you see that a man is iustified by workes and not by faith only 2 Protestants beleiue that we can not keep Goods commandments quite contrarie to his expresse word Ezechiel 36. v. 27. I will make Lib. 1. c. 18. art 1. that you walke in my commandments and keepe my iudgments and doe them 3 Protestants beleiue that the keeping of Gods commandments is not necessarie to come to life euerlasting quite contrarie to Gods expresse words Mathew 19. v. 17. Lib. 1. c. 18. art 6. If thou wilt enter into life keepe the commandments 4 Protestants beleiue that no men can forgiue sinnes quite contrarie to the expresse word of God Ihon 20. v. Lib. 1. c. 11. art 1. 22. Receaue ye the holie Ghost whose sinnes ye shall forgiue they are forgiuen them 5 Protestants beleiue that we are not bound to confesse our sinnes to men quite contrarie to the expresse word of Lib. 1. c. 11. art 2. God Ioannes 5. v. 16. Confesse your sinnes one to an other 6 Protestants beleiue that men when they die are not to be anoiled quite contrarie to the expresse word of God Lib. 1. c. 11. art 7. Iames 5. v. 14 Is anie man sicke among you Let him bring in the preists of the Church and let them pray ouer him auoiling him with oile in the name of our lord 7 Protestants beleiue that the blessed Sacrament is not the true bodie and blood of Christ quite contrarie to the Lib. 1. c. 10. art 1. expresse word of God Luke 22. v. 19. This is my bodie which is giuen for you and Mathew 26. v. 28. This is my blood which shal be shed for remisson of sinnes 8 Protestants beleiue that the Church of God is not infallible in faith quite contrarie to Gods expresse word 1. Lib. 1. c. 8. art 6. Timothie 3. v. 15. Which is the Church of the liuing God the pillar and ground of trueth 9 Protestants beleiue that we must not beleiue Traditions quite contrarie to the expresse word of God 2. Thessalon Lib. 1. c. 5. art 9. 2. v. 15. Hould the Traditions which you haue learned whether it be by word or by epistle 10 Protestants beleiue it is ill done to pray in the Church in an vnknowne language quite contrarie to the expresse Lib. 1. c. 14. art 12. word of God 1. Cor. 14. v. 17. where it is saied of such a one Thou indeed giuests thankes well 11 Protestants Beleiue that there is no sacrifice in the Church quite contrarie to the expresse word of God Malachie Lib. 1. c. 11. art 11. 1. v. 11. In euerie place there is sacrificing and there is offered to my name a cleane oblation 12 Protestants beleiue that there is no altar in the Church quite contrarie to the expresse word of God Hebrewes Lib. 1. c. 11. art 12. 13. v. 10. We haue an altar whereof they haue no power to eate who serue the tabernacle THE FIRST BOOKE OF THE CONFERENCE OF CATHOLIKE AND PROtestant doctrine with the expresse words of the holie Scripture FIRST CHAPTER OF GOD. Article 1. Whether God willeth iniquitie or sinne SCRIPTVRE EXPRESSELY DENIETH. PSALME 5. verse 5. Thou art God will not iniquitie not a God that wilt iniquitie Abacuc
title and power Againe Peter had no primacie amongst the Apostles CONFERENCE OF THE FORESAIED WORDS Scripture expressely saieth that S. Peter was the first of the Apostles Catholiks say the same Protestants expressely say that S. Peter had no primacie at all and suspect that the word First is added to the Scripture they say also that Saint Peter had nothing which was not common to the other Apostles that all the Apostles were equall in dignitie authotitie title and power that there was altogether equalitie amongst thē and none greater then an other that S. Paul was equall to S. Peter in all points nay greater then he by the testimonie of Christ ART II. WHETHER THE CHVRCH was built vpon S. Peter himselfe PROTESTANTS EXPRESSELY AFFIRME Math. 16. v. 18. And I say to thee That thou art Peter and vpon The Church built vpon S. Peter this rock will I build my Church And I will giue thee the keyes of the kingdome of heauen CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Promptuar Cath. in Festo Petri Pauli S. Chrisostome doth diligently teach that twoe things were here giuen to Peter The one the guift of the Father to wit the reuelalation of the word incarnate The other the proper guift of the Sonne to be the rock of the Church PROTESTANTS EXPRESSELY DENIE Whitaker Controu 4. q. 2 c. 2. Peter is not the rock because Not vpon S. Peter Christ doth not build his Church vpon Peter Luther in Matth. 16. to 5. vpon this that is vpon me not vpō thee Item He cannot be vnderstood to build vpon Peter Zuinglius l. de vera falsa relig cap. de Clauibus I will build my Church vpon this rock not vpon thee for thou art not the rock Againe Onely Christ not Peter is the rock vpon the which the Church standeth Bucer in Matth. 16. Faith in Christ is that rock vpon which the Church is saied to be built not that man Peter Caluin in Math. 16. v. 19. He faigneth that Peter is called the foūdation of the Church But who seeth not that he giueth that to the person of a man vhich was spoaken of Peters faith Beza in Matth. 16. v. 18. But Mathew or whosoeuer was his interpretour seemeth by this difference of words to distinguish Peter from that rock on which the building relieth Zanchius l. de Eccles c. 9. The opposition of the Fathers is not admitted in this place vpon this rock that is vpon Peter Vorstius in Antibell p. 64. Our men vse to answere that by the name of Rock not the person but the faith or confession of Peter or Christ himselfe is to be vnderstood More of their like sayings may be seene in my Latin booke c. 5. art 2. THE CONFERENCE Scripture expressely teacheth that Christ speaking to Peter himselfe hath in the words which immediatly goe before that clause vpon this rock c as also in the which immediatly follow it and designing S. Peters person both by his Father and by his proper name Peter which he had giuen to him Which both in the Syriack tongue in which Christ spoake and in the Hebrew tongue in which Saint Mathew wrote his Ghospell is wholy one and the selfe same word that Rock is and also in the Greek language is equiualent or synonimall with it as Protestants confesse and finally designing him by that pronoune This saied vpon this Rock which is as much as is he had saied vpon this Peter I will build my Church The same say Catholiks Protestants expressely say that S. Peter is not the Rock of the Church not the foundation not he vpon whome the Church is built Which is so manifest a contradiction of Scripture as manie Protestants confesse it See libr. 2. cap. 30. ART III. WHETHER THE KEYES OF the kingdome of heauen were giuen to S. Peter himselfe SCRIPTVRE EXPRESSELY AFFIRMETH. Mathew 16. vers 18. 19. And I say to thee That thou The keyes giuen to S. Peter art Peter And I will giue to thee the keyes of the kingdome of heauen CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Prompt Cathol in Festo Petri Pauli The power of the keyes was promised by Christ to Peter alone and therefore it was truely giuen PROTESTANTS EXPRESSELY DENIE Whitaker Controu 9. quaest 5. c. 3. Surely the keyes of the Not to any one men Church were not giuen to any one singular man but to the Church it selfe Bucher in Matth. 16. This power of the keyes is in the whole Church but the authoritie of administring it is in the Preists and Bishops as in ould time in Rome the power was in the people the authoritie in the Senate Articuli Smalcaldici We must needs confesse that the keyes belong not to the person of any one man hut to the Church Daneus Contr. 3. c. 10. p. 244. Christ called faith the rock Not to Saint Peter to which rock not to Peter he gaue these keyes and the strength against the power and gates of Hell THE CONFERENCE Scripture expressely teacheth that Christ promised and consequently gaue the keyes of Heauen vnto S. Peter The same say Catholiks Protestants expressely teach that the power of the keyes is not in the priests and Bishops that they were not giuen to Peter nor to any one singular man Which contradiction of the Scripture is so plaine as some Protestants acknowledge it See l. 2. c. 30 ART IV. WHETHER S. PETERS faith failed SCRIPTVRE EXPRESSELY AFFIRMETH. Luc. 22. v. 31. And our Lord saied Simon Simon behould Saint Peters faith failed not Sathan hath required to haue you for to sift as wheat But I haue praied for thee that thy faith faile not CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Lucae 22. v. 32. Christ doth in those words manifestly teach that S. Peters faith should not faile PROTESTANTS EXPRESSELY DENIE Whitaker Cont. 4. q. 2. c. 2. Whē Bellarmin had saied Peter lost charitie but not faith when he denied Christ answereth It seemeth that a greater wound was giuen to his faith then to his Saints Peters faith failed charitie Againe That was surely a short apostasie Hutterus in Analysi Cōfess Augustan art 12. It is a blasphemous speech of Beza when he writeth That Peter denying Christ did not loose his faith Reineccius to 1. Armat c. 22. Peter retained not faith And to 3. c. 4. For a time Peters faith surely failed whiles he denyed Christ Daneus Contr. 3. c. 10. Bellarmin dreameth when he saieth that Peters faith could not faile For by the deniall which afterward he made it appeareth to be false which he impudently affirmeth of the indefectibilitie of Peters faith The same he hath ibid. lib. 4. cap. 3. Lambertus and Schusselb l. 1. Theol. Caluin art 14. saieth that Peter when he fell had not that true faith wherewith we trust in God alone and the infidelitie preuailed against Peter Iunius Contro 3. l. 1. c. 10. Certainly Peter erred from faith THE CONFERENCE Scripture expressely
properly Bishops THE CONFERENCE The Scripture expressely saieth that Iudas had the office of a Bishop which an other Apostle tooke The same say Catholiks The Protestants say that Iudas was no Bishop THE SVMME OF THIS CHAPTER OF SAINT Peter and the Apostles Out of that which hath beene rehearsed in this chapter it clearly appeareth that the Protestāts in an other māner describe S. Peter and the Apostles thē the holie Scripture and Catholiks doe For the Scripture and Catholiks teach that S. Peter was first of the Apostles that he was the rock on which Christ built his Church that he had the keyes of the kingdome of heauen that his faith did not faile All which Protestants denie Besides the Scripture and Catholiks say that the Apostles were foundations of the Church were simply to heard without examining their doctrine were sufficient witnesses of trueth learnt diuers things of the holie Ghost All which are denied by Prorestants Moreouer the Scripture and Catholiks say that Iudas was truely a disciple and Apostle of Christ and also a Bishop which Protestants in like manner denie Wherefore Protestants steale from S. Peter his honour that he is the first of the Apostles his authoritie that he is the rock of the Church and his power of the keyes and stedfastnesse of faith And frō the rest of the Apostles they steale that they were foundations of the Church simply to be hearde sufficient witnesses of truth and that they learnt any thing of the holie Ghost CHAPTER VI. OF PASTORS OF THE CHVRCH ART I. WHETHER THERE BE ALwaies pastors of the Church SCRIPTVRE EXPRESSELY AFFIRMETH. HIEREMIE 33. v. 21. Thus saieth the Lord If my Pastours alwaies couenant with the day can be made voide and my couenant with the night that there be no day and night in their time also my couenant may be made voide with Dauid my seruant that there be not of him a sonne to reigne in his throne and leuites and preists my ministers Ephes 4. v. 12. And he gaue Pastours and Doctours to the consummation of the saintes vnto the worke of the ministeric vnto the edifying of the bodie of Christ vntill we meete all into the vnitie of faith and knowledge of the Sonne of God CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in 1. Cor. 15. v. 15. Impious Caluin doth bouldly and often times say that Pastours Doctours Prelats Bishops Maisters of Churches all vniuersally for manie ages haue wholy straied from the Christian trueth and beene seducers PROTESTANTS EXPRESSELY DENIE Luther in psal 129. to 3. The Church vnder Antichrist had no true ministerie Caluin de vera reform p. 322. Not without cause we auouch Not alwaies that for some ages the Church was so torne and scattered that it was destitute of true Pastours And p. 322. I graunt indeed that it can neuer come to passe that the Church perish but when they referre that to Pastours which is promised of the perpetuall continuance of the Church therein they are much deceaued Beza de notis Eccles vol. 3. Forsooth it fell out that the lawfull order was then wholy abolished in the Church as it is manifest that it hath beene now for some ages not so much being left as the smalleste shadow of the cheifest partes of ecclesiasticall vocation Sadeel ad Art abiurat pag. 533. It is false that the externall ministerie must be perpetuall Daneus Controu 3. p. 426. The Church eftsones hath no man Postour And Controu 4. p. 757. The true Church hath ofte wanted Prelats Lukbertus l. 5 de Eccles cap. 5. We say that for some short time the Church may be depriued of Pastours CONFERENCE OF THE FORESAIED WORDS Scripture expressely saieth that there shal be Pastours as long as there shal be day and night that Pastours are giuen vntill we meete all in one faith The same say Catholiks Protestants expressely say that the Church may be depriued of Pastours that Pastours may perish that the ministerie must not be perpetuall that the Church sometime had no true ministerie was for some ages destitute of true Pastors that lawfull order was for some ages quite abolished in the Church not so much as the slēderest shadow of the chiefest partes of ecclesiasticall vocation being left Which are so plaine against Scripture as sometimes Protestants confesse it See l. 2. c. 30. ART II. WHETHER AVTHORITIE of gouerning the Church be in the Pastours them selues SCRIPTVRE EXPRESSELY AFFIRMETH. Matth. 16. v. 18. seq Thou art Peter c. And to thee I will giue Pastours haue authoritie to gouerne the keyes of the kingdome of heauen Actes 20. v. 28. The Holie Ghost hath placed you Bishops to rule the Church of God 1. Cor. 4. v. 21. What will you In a rodde that I come to you or in charitie and the spirit of mildnesse 2. Cor. 13. v. 10. These things I write absente that being present I may not deale hardly according to the power which the Lord hath giuen me And c. 10. v. 6. Hauing in readinesse to reuenge all disobedience 2. Tim. 1. v. 11. I am appointed a preacher and Apostle and Maister of the Gentils Hebrews 13. vers 17. Obey your Prelats and be subiect to them CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Triplicat cont Whitaker c. 13. We see that Paul putteth the authoritie in the Prelats PROTESTANTS EXPRESSELY DENIE Whitaker l. 1. de Script c. 13. sect 12. The authoritie is not Authoritie is not in the Pastours in the Prelats but in the worde for whose administration the Prelats do serue Againe I acknowledge no ruling which the Church hath All the authoritie is in God and in his word the Church hath nothing but mere ministerie Spalatensis l. 5. de Repub c. 2. n. 40. Church gouernours are most like to Phisitiās The Phisitian appointeth holesome things and forbiddeth vnholesome prescribeth diete c. but hath no They haue no iurisdiction iurisdiction or cōmand ouer the sick As it is the Phisitians office to gouerne the sick that is without iurisdiction So it is the office of the ecclesiasticall rectors to gouerne the Church that is the faithfull Caluin 4. Instit c. 8. § 2. We must remember that what authoritie or dignitie the Holie Ghost in the Scripture doth giue to Preists or Prophets or Apostles or Successours of Apostles all that is giuen not properly to the men themselues but to the ministerie whereof they are officers or to speake brefly to the word whose ministerie is committed to them The same he hath in Ioan. 16. v. 8. in Math. 20. v. 25. and in Iacob 4. v. 12. Beza in Math. 20. v. 25. What then will you say Haue the No power at all ouer consciences Ministers of the word of God no power at all None truely they no not ouer cōsciences for instructiō whereof they are appointed But they are legats of Christ to say and doe in his name sacred not ciuill matters who alone hath all right of commanding and
he commandeth them to be heard as legats not as maisters THE CONFERENCE Scripture expressely saieth that the power of keyes was giuen to S. Peter that the Holie Ghost placed Bishops to gouerne the Church that S. Paul had a rodde and power ouer the faithfull could deale hardly and punish all disobedience was Maister of the Gentils and that we ought to be subiect to our Prelats The same say Catholiks Protestants expressely say that there is no authoritie in the Prelats themselues that the Church hath no rule but mere ministerie that Pastours haue no more iurisdiction ouer the faithfull then Phisicians ouer the sick that they haue no power ouer the consciences but that all authoritie or right of commanding is in God onely and in his worde ART III. WHETHER ANIE ONE PAStour haue authoritie to excommunicate SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 16. v. 19. Thou arte Peter And whatsoeuer thou shalt S. Peter had authoritie to excommunicate And S. Paul binde vpon earth it shal be bound also in heauen 1. Timoth. 16. v. vlt. Of whome is Hymenaeus and Alexander whome I haue deliuered to Sathan that they may learne not to blaspheme CATHOLIKS EXPRESSELY AFFIRME D. Stapleton Cont. 2. q. 1. art vn The Ecclesiasticall power first principally of it selfe and immediatly is in particular persons PROTESTANTS EXPRESSELY DENIE Beza in Conf. c. 5. sect 43. We must remēber that this power No one man can excommunicate of excommunicating is giuen to no one man but to the whole companie of the Presbyterie Caluin 4. Instit c. 11. § 5. The spirituall power of excommunicating must not be exercised at the pleasure of one man but by the lawfull assemblie § 6. This kinde of power was not in one but in the assemble of the Elders Peter Martyr in 1. Cor. 5. v. 4. So great an Apostle doth not not take vpon him to excōmunicate of himselfe and alone which yet the Pope and manie Bishops dare Bucanus in Institut loco 44. In whome must the power of excommunicating be not in anie one ether Bishop or ordained of the Bishop THE CONFERENCE Scripture expressely saieth that power of binding was giuen to S. Peter that S. Paul excommunicated or deliuered some to Sathan Catholiks say the same Protestants expressely say that power of excommunicating is in no one mā Bishop or other that S. Paul tooke not vpon to excommunicate of himselfe ART IV. WHETHER PASTOVRS OF the Church haue power to command or make lawes SCRIPTVRE EXPRESSELY AFFIRMETH. Actes 15. v. 28. It hath seemed good to the Holie Ghost and Pastours can command to vs to lay no further burden vpon you then these necessarie things That you abstaine from the things imolated to idols and blood and that which is strangled And ver 41. And he Paul walked through Syria and Cilicia confirming the Churches and commanding them to keepe the precepts of the Apostles and the Ancients 1. Thessalon 4. v. 11. We desire you brethren that you worke with your owne hands as we haue commanded you And Epistol 2. cap. 3. vers 4. And we haue confidence of you in our Lord that the things which we command you both doe and will doe 1. Cor. 7. v. 12. For to the rest I say not our Lord If any brother haue a wife an infidell and she consent to Diuel with him let him not put her away CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 4. de Pontif. c. 17. The Pope and other Bishops can iudge and make lawes PROTESTANTS EXPRESSELY DENIE Caluin in Antidoto Concilij Sess 6. con 20. As for laws of They cannot command the Church let them looke to them we acknowledge one lawmaker who can giue rules of life as we haue our life from him In actor 15. v. 28. The sottish Papists who out of these words would The Church hath no authoritie No power to make lawes proue that the Church hath some authoritie Musculus in locis c. de Magistrat The Church hath no power to make lawes but she is commanded to heare and obey Luther de Captiuit to 2. fol. 76. Nether Pope nor Bishop nor any man hath any right to put a tittle vpon a Christian man vnlesse it be done by his owne consent THE CONFERENCE Scripture expressely affirmeth that the Apostles put precepts and burdens vpon the faithfull that S. Paul commanded Christians to keepe them and that himselfe commanded diuers things The same say Catholiks Protestants expressely say that the Church hath no authoritie of lawmaking hath no power to make laws that no Bishop or other can command a Christian man any thing but what he will himselfe ART VIII WHETHER BISHOPS BE rulers of the Church SCRIPTVRE EXPRESSELY AFFIRMETH. Act. 28. v. 28. The Holie Ghost hath placed you Bishops to Bishops rulers of the Church rule the Church of God 2. Tim. 1. ver 11. I am appointed a preacher and Apostle and Maister of the Gentils 7. c. 5. v. 19. Against a Preists receaue not accusation but vnder twoe or three witnesses CATHOLIKS EXPRESSELY AFFIRME Councel of Trent sess 23. c. 4. Bishops are put of the Holie Ghost for to rule the Church of God PROTESTANTS EXPRESSELY DENIE Spalatensis or Lohetus Respons ad Marium cap. 1. The true nature of a head and the true nature of a ruler is in no pure No mā ruler of the Church man one or manie nether Monarchically nor Aristocratically Of the same opinion are others as appeareth by what hath beene saied before art 2. and 4. THE CONFERENCE Scripture expressely saieth that Bishops are rulers of the Church that S. Paul was maister of the Gentils that S. Timothe was iudge of Preists The same say Catholiks Protestants expressely say that no pure man one or manie can be head or true ruler of the Church ART VI. WHETHER DO RVLE THE true Church of God SCRIPTVRE EXPRESSELY AFFIRMETH. Act. 20. v. 28. The holie Ghost hath placed you Bishops to Bishops rule the true Church rule the Church of God which he hath purchased with his owne blood Ephes 4. v. 11. And he gaue other some Pastors and Doctors to the consummation of the Saints vnto the worke of the ministerie vnto the edifying of the bodie of Christ Isaie 62. v. 6. Vpon thy walls Hierusalem I haue appointed watch men CATHOLIKS EXPRESSELY AFFIRME Councel of Ttent Sess 6. c. 1. The Holie Ghost hath put all Bishops of Patriarchall Primatiall Metropolitan and Cathedrall Churches to rule the Church of God which he hath purchased with his blood PROTESTANTS EXPRESSELY DENIE Whitaker Controu 2. quaest 2. c. 2. The rule of the Catholik Not the true Church Church could yet neuer be seene Againe The Catholik Curch which containeth onely good men can nether be seene nor comen vnto nor saluted And q. 1. c. 10. There are some Prelats who say and do not but these are not of the Catholik Church Bellarmin should remember that Bishops are Pastors of particular Churches not of the Catholik
that in case of necessitie a lay man becometh a Minister and Pastour yea that where men want a woman may preach and absolue from sinnes Which are so plainly against Scripture as some Protestants confesse it See l. 2. c. 30. ART IX WHETHER A PASTOVR OF the Church may haue also temporall iurisdiction SCRIPTVRE EXPRESSELY AFFIRMETH. Gen. 14. v. 18. and Hebr. 7. v. 3. Melchisedech is saied to A Pastour of the Church may haue temporall iurisdiction haue beene both a Preist and King Exod. 18. ver 13. Moises did sit to iudge the people And yet withall was a preist as we shall shew in the next article 1. Reg. 1. 4. Heli is saied to haue beene high Preist and iudge of the people The same is euidtē of the Machabees CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 5. de Rom. Pont. c. 9. It doth not repugne that the Pope should be both a spirituall Prince and also a temporall Prince of some prouince PROTESTANTS EXPRESSELY DENIE Zuinglius Art 36. to 1. Iurisdiction or administration of He cannot law which the saied Church men do chalenge belongeth wholy to the secular Magistrate if he wil be a Christian. And in explan art 36. All administration of law is forbidden to Church men Caluin in Luc. 12. v. 13. So is the robberie of the Pope and his men condemned who though they pretend to be Pastours of the Church notwithstanding dare take vpon them terrene and profane iurisdiction which is contrarie to their function The same he hath 4. Iustit c. 11. § 8. Daneus Controu 4. pag. 560. Let vs shew that vnder the Gospell it is not lawfull for Bishops to haue execute practise both ecclesiasticall and politicall iurisdiction Polanus in Disput priuat disput 13. No man can be at once both a Bishop and a politicall Prince Hutterus in Analysi Confes Augustan p. 622. It is manifest that both powers cannot agree to one and the same man at one time THE CONFERENCE Scripture expressely saieth that Melchisedech was at once both King and Preist that Moises was both iudge and preist the same of Heli and the Machabees Catholiks say the same Protestants expressely say that all temporall iurisdictiō belongeth to the ciuill Magistrate all temporall administration of law is forbidden to Church men that the same man cannot haue ecclesiasticall and temporall iurisdictiō the same man cannot be both Bishop and Prince ART X. WHETHER MOISES WERE a Preist SCRIPTVRE EXPRESSELY AFFIRMETH. Psal 98. v. 6. Moises and Aaron in his Preists and Samuel Moises was a Preist among them that inuocate his name CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 5. de Rom. Pont. c. 9. Moises was both a soueraigne temporall Prince and a high preist as is euident it out of the Scripture PROTESTANTS EXPRESSELY DENIE Whitaker Cont. 1. q. 5. c. 4. Nether did Moises exercise at all He was no Preist the preisthood but was onely a Prophet Iuel in defens Apol. Part. 6. c. 11. diuis 4. Whether Moises were a Preist or no we are not certaine Daneus Cont. 4. p. 561. I answere that Moises had not nor exercised both the functions of Preihstood and Magistrate but onely the functions of a Magistrate and Prophet The same saied Hunnius in Colloq Ratisbon sect 2. Where he addeth that he sacrified as a Prophet not as a Preist Chamier l. 1. de Pontif. p. 71. I graunt that Moises as superiour to Aaron but as Magistrat not as Preist THE CONFERENCE Scripture saieth plainly that Moises was a Preist as it saieth that Aaron was one The same say Catholiks Protestants plainly say that Moises was no preiste exercised no preisthood THE SVMME OF THIS CHAPTER OF PASTOVRS What we haue rehearsed in this Chapter doth shew that Protestants do propose farre other kinde of Pastours to vs then the holie Scripture and Catholiks do For the Scripture together with Catholiks teacheth vs that Pastours are perpetuall haue in themselues authoritie to rule the Church that one single Pastour hath power to excommunicate that they haue authoritie to command and make lawes be true rulers of the Church do rule the true Church be to be called Preists cānot be made nor preach without lawfull calling may haue also temporall iurisdiction and finally that Moises was a Preist All which Protestants denie They also shew that Protestants steale from the Pastors of the Church their perpetuitie their authoritie their power to excommunicate in particular their authoritie to command and make lawes their true power of ruling or ruling the true Church their name of Preists and temporall iurisdictiō and finally from Moises his Preisthood And thus much of Pastours now of the Church CHAPTER VII OF THE CHVRCH ART I. WHETHER THE CHVRCH be one SCRIPTVRE EXPRESSELY AFFIRMETH. I HON 10. v. 16. There shal be made one fould and One Church one Pastor Rom. 12. v. 5. So we being manie are one bodie in Christ Ephes 2. v. 16. That he may reconcile both in one bodie to God by the crosse CATHOLIKS EXPRESSELY AFFIRME D. Stapleton Controu 1. quaestion 2. artic 1. The Catholik doctrine is that there is one onely Church which we professe in the Creed PROTESTANTS EXPRESSELY DENIE Whitaker Controu 2. quaest 1. cap. 7. pag 432. There Twoe Churches must needs be one Church of the wicked an other of the good And cap. 14. pag. 453. Where Austin saieth that which we say that there are twoe societies of men in the world that is twoe Churches To the one belonge the predestinate to the other the reprobate Humfrey ad Ration 3. Campiani We haue shewed that This and that Caluin and our Churches put not onely that inuisible Church but also this which is visible and apparent by her notes Morton in Apol. part 1. l. c. 1. The question is whether that Church which in our Creed we beleiue and professe to be one holie and catholik be inuisible and necessarily distinct frō any visible Church Protestants affirme Papists denie And cap. 3. Manie are in the visible Church who haue nothing to doe with the inuisible Therefore there must be admitted some inuisible Church out of which they are distinct from that in which they are Magdeburgenses Centuria 1. l. 2. c. 4. col 171. Christ and Twoe Churches the things themselues teach vs that there are twoe Churches Gesnerus in Compendio doctrinae loco 24. Thē will there be twoe Churches one visible the other inuisible We must needs distinguish betwene the visible congregation of them that are called embrace the Sacraments and professe the pure word of God and betwene the true faithfull and elect Vrsinus in Catechismo p. 343. The militant Church is twoefould visible and inuisible The visible is the companie of those that agree in doctrine hauing manie members dead or not regenerate The inuisihle is the companie of the elect and regenerate Daneus Cont. 4. p. 707. But if this man be of that opinion Twoe Churches that Austin
are to be had and kept especially in Churches PROTESTANTS EXPRESSELY DENIE Iuel art 14. sect 2. The Iewes had no manner of Image nether painted nor grauen in their temples Luther in Deuteron 7. to 3. I do not much loue images and would they were not in Churches Zuinglius l. de ver fals relig c. de Statuis Images must Not in tēples be taken out of Churches Sadeel ad Art 59. Abiurat God abhorreth images Peter Martyr in locis tit de Cult Imaginum § 22. We must not suffer that Images be had in Churches And in this point the Protestants doctrine is well enough knowne by their deeds yea some of them goe so farre as they denie that we may paint any Images of Christ or the Saints For thus saieth Leo Iudae in Zuinglius to 2. f. 627. If Christ and his Saints be in heauen it is wickednes euen to make their images With whome agreeth Zuinglius ib. 630. Hoffman also ib. f. 631. saieth That good man thinketh that images may be kept and suffered so that none do adore or worshippe thē But this opinion is contrarie to the testimonies of Scripture wherein the Lord commandeth that we shall not make them The same intimateth Confessio Heluet. c. 4. THE CONFERENCE Scripture expressely saieth that God commanded twoe Images of Angels to be made and put in the Oracle that Salomon made twoe others and put them in the middest of the inner temple The same say Catholiks Protestants expressely say that God abhorreth images that they are not to be suffered in Churches no that the Images of Christ and his Saintes are to be made that the Iewes had no manner of Images in their temple ART IV. WHETHER THE HEATHENS or Idolaters did thinke their Idols to be Gods SCRIPTVRE EXPRESSELY AFFIRMETH. Exod 32. v. 8. God himselfe thus speaketh vnto Moises They haue made to themselues a molten calfe and haue adored and immolating hostes vnto it haue saied These are thy Gods Israel that haue brought thee out of the land of Egypt Actes 19. v. 26. Demetrius a Heathen hath these words Heathens thought theirs Idols to be Gods Sirs you see and heare that this same Paul by persuasion hath auerted a great multitude not onely of Ephesus but almost of all Asia saying That they are no Gods which be made by hands CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 2. de Imagin c. 13. It is false that the Heathens did not thinke the idols to be Gods PROTESTANTS EXPRESSELY DENIE Caluin 1. Instit c. 11. § 9. Nether are the Heathēs to be thought They thought not so to haue beene so blockish as that they knew not that God was an other thing then stones and stockes Daneus Controuer 7. p. 1394. It is a lie that the Heathens did beleiue the Images of their Gods to haue beene their Gods themselues Zuinglius in Resp ad Valentin to 1. f. 247. The Heathens did no more account their Idols to be Gods then now we vse to account of our Images The like say Peter Martyr Controu Gardiner col 396. and Sadeel ad art 59. abiurat THE CONFERENCE Scripture plainely teacheth that the idolaters did say that their molten calfe was their God that Demetrius a Heathen reprehēded S. Paul because he tought that they were no Gods which were made by mens hands The same say Catholiks Protestants plainely say that the Heathēs did not thinke stocks or stones to be their Gods that it is a lie that they thought the images of their Gods to be Gods themselues And yet these men who against the plaine testimonie of Scripture do defend the Heathens do accuse the Catholiks that they make Images their God THE SVMME OF THIS CHAPTER OF TEMPLES or materiall Churches Out of that which we haue rehearsed in this Chapter it appeareth that Protestants haue other kind of temples then the Scripture and Catholiks haue For the Scripture and Catholiks teach that temples or Churches are also for priuat praier that they are to be adorned and that images of Angels or Saintes are to be put in them all which Protestants denie and consequently they robe the Churches of one of their ends for which they are instituted and of their ornaments and holie Images CHAPTER IX OF BAPTISME ART I. WHETHER WATER BE necessarie to Baptisme SCRIPTVRE EXPRESSELY AFFIRMETH. I HON 3. v. 5. Vnlesse a man be borne againe of Water necessarie to baptisme water and the Spirit he cannot enter into the kingdome of God Ephes 5. v. 26. As Christ also loued the Church deliuered himselfe for it that he might sanctifie it cleansing it by the lauer of water in the word CATHOLIKS EXPRESSELY AFFIRME Councel of Trent sess 7. com 2. If anie say that true and naturall water is not necessarie to baptisme be he accursed PROTESTANTS EXPRESSELY DENIE Beza Epistola 2. vol. 3. Theol. Though water be wanting if Not necessarie the baptisme of one cannot nor ought to be differred with edification surely I would as well baptize with any other liquor as with water Polanus in Sylloge Thes part 2. p. 556. The externall and sensible matter of baptisme is water and that wanting an other liquor proportionable Festus Homius in Disput 45. We do not greatly denie but where no water can be had there some other liquor which hath the some vse that water hath and is very proportionable thereto may be vsed in the place thereof Vorstius in Antibellarm p. 367. Bellarmin and his do more restraine this essence of baptisme then our men are wonte to doe Whiles he auoucheth that pure water and that solemne forme In the name of the Father c. is simply in all places and times precisely necessarie Agayne Extraordinarily and in some most rare and vnusuall cases we do not deny but that some other kind of liquor which hath the same vse that water hath may be vsed The same teacheth Luther in Colloq Mensal cap. 15. and Riuet iudgeth it probable tractat 3. sect 3. Nether is it disliked by Saddel ad Artic. abiurat 11. CONFERENCE OF THE FORESAIED WORDS Scripture plainely saieth that vnlesse one be borne againe of water he cannot enter into the kingdome of heauen that Christ cleanseth his Church with the lauer of water The same say Catholiks Protestants plainely say that water is not simply necessarie that extraordinarily and in case of necessitie one may baptize in other liquor as well as in water that where water wanteth an other liquor proportionable may suffice Which is so euident a contradiction of Scripture as Protestants themselues sometimes confesse it See lib. 2. cap. 30. ART II. WHETHER INVOCATION of the holie Trinitie be necessarie in baptisme SCRIPTVRE EXPRESSELY AFFIRMETH. Matthew 28. ver 19. Going teach ye all nations baptizing them in the name of the Father and of the Sonne and of the Holie Ghost CATHOLIKS EXPRESSELY AFFIRME Catechismus ad Parochos cap. de baptismo Pastors shall teach that this is the perfect and absolute
mouth Math. 3. v. 4. And his S. Ihons meate was locusts and wild And S. Ihon Baptiste honie Luc. 1. v. 15. And wine and sicer he shall not drinke c. 7. ver 33. For Ihon baptist came nether eating bread nor drinking wine The like is saied of the mother of Sampson Iudic 13 v. 4. and of the Rechabits Hieremie 35. Rom. 14. v. 21. It is good not to eate flesh and not to drinke Good not to eate flesh or drinke wine wine nor that wherein thy brother is offended or scandalized or weakened CATHOLIKS EXPRESSELY AFFIRME C. Bellarm de bonis operibus in part l. 2. c. 7. If Ionadab could for euer forbidde his children and nephews wine and both his commandment and their obedience pleased God why cannot our mother the Church forbidde her children some meates for a time so that both the Churches precept and our obedience please God PROTESTANTS EXPRESSELY DENIE Whitaker ad Ration 9. Campiani It is madnesse to haue Madnesse to vse choice of meates for religion Foolish and wicked No seruice of God anie choice of meates for religion sake Perkins in Cathol Contr. 12. cap. 2. We hould this distinction of meates both to be foolish and wicked Confessio Argentinensis c. 9. We haue omitted that choice of meate which was commanded vpon certaine dayes which Saint Paul attributeth to the doctrine of Diuels Caluin in Luc. 1. v. 15. We must not imagin a seruice of God No seruice of God Fond superstition in oâ—stayning from wine Beza in Confess cap. 5. sect 41. This choice of meats which some make a seruice of God we doubt not with the Apostle to call a diuelish and most fond superstition THE CONFERENCE Scripture expressâ—ly saieth that Daniel many days abstained froÌ„ fleâ—h wine and desiderable bread that S. Ihon Baptiste nether eate bread nor drunke wine or sicer that it is good not to eate flesh nor to drink wine Catholiks say the same Protestants expressely say that the choice of meats is superstitious foolish madnesse wicked and diuelish doctrine that there is no seruice of God in abstinence from wine And thus much of Fasting ART VIII WHETHER IT BE LAWFVLL to pray for all SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Timoth. 2. vers 1. I desire therefore first of all things that We must pray for all men obsecrations praiers postulations thanks giuings be made for all men Exod. 32. v. 32. Moises thus praieth for the idolatrous people Moyses praied for all Ether forgiue this trâ—spasse or if thou do not strike me out of the booke that thou hast written CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. lib. 1. de Septem verbis Dom. c. 1. saieth that Christ vpon the crosse praied for Pilat and the chiefe Preists Scribes and people of the Iews PROTESTANTS EXPRESSELY DENIE Rainolds in Apologia thesium p. 245. Nether must we pray We must not pray for euerie one for euerie one For we are forbidden to pray for them that sinne to death Wherefore where we are bidden to pray for all the world All designeth all kinds not all of euerie kinde Beza in Ioan. 5. ver 16. Hereof it followeth that no sinnes Not for reprobates are veniall to the reprobates and therefore we must not make praiers for the sinnes of the reprobates Daneus in orat Dom. p. 593. saieth that Thy will be done belongeth not properly to reprobates as if we praied God that they quietly and willingly submitt themselues to God and doe and execute his will out of their harte faithfully and obediently Piscator in Thesibus lib. 3. loco 11. We ought to pray for all Nor for those that sinne to death that are aliue they onely excepted whome we see do sinne to death The same also saieth Bucanus in Instir loco 17. to which he addeth loco 37. that a man must not pray for the obdurated or those that sinne against the Holie Ghost THE CONFERENCE Scripture plainely saieth that we must pray for all and that Moises praied for the idolatrous people amongst whome manie were reprobates The same say Catholiks Protestants plainely say that we must not pray for all not for reprobates not for those that sinne to death not for the indurated not for those that sinne gainst the Holie Ghost ART IX WHETHER IT BE LAWFVLL to pray for the dead SCRIPTVRE EXPRESSELY AFFIRMETH. 2. Mach. 12. vers 43. And Iudas making a gathering sent twelue thousand drachmes of siluer to Hierusalem for sacrifice to be offered the for sinnes of the dead Et ver 16. It is therefore a A holie thing to pray for the dead holie and healthfull cogitation to pray for the dead that they may be loosed from sinnes CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 25. c. 1. The Catholik Church teacheth that the soules detained in Purgatorie are holpen by the suffrages of the faithfull PROTESTANTS EXPRESSELY DENIE Iewel art 18. sect 3. p. 433. This kinde of praier for the dead It is superstitions is mere superstitious and vtterly without warrant of Gods word Confessio Seotica generalis We detest his Popes praiers Detestable for the dead Caluin Epistola 366. That forme of praier God giue the One may wish well to the dead but not pray dead a good and happie resurrection because it is not fitting to the rule of good praier is to be reiected yet I do not denie but that one may make such a wish Brentius in Dom. 12. post Trinit Albeit we may wish all happines to the dead yet praier for them is vaine Confessio Witten bergen c. de Memoria de functorum Charitie requireth that we wish all rest and happines in Christ vnto the dead But there is no testimonie of Propheticall and Apostolike doctrine that they be holpen by our praiers THE CONFERENCE Scripture expressely saieth that the people of God vnder the law offered sacrifices for the dead which Caluin also confesseth 3. Instit c. 5. § 8. and that it is a holie and healthfull thing to pray for them that they be loosed from their sinnes The same say Catholiks Protestants expressely say that it is lawfull to wish good to the dead but that to pray for them is vaine superstitious and detestable And yet Luther Serm. de de Diuite Lazaro to 7. f. 268. de Captiuit Babylon f 72. and cont Catharin f. 151. Et in Hospin Concordia discor f. 225. Apologia Confess Augustan c. de vocabulis Missae Agenda Anglica apud Bucerum p. 427. 449. Zuinglius art 60. Vrbanus Regius and others allow praying for the dead ART X. WHETHER IT BE LAWFVLL to pray for that which God hath not promised SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 26. ver 39. Christ thus praieth My Father if it be Christ praied for that which was not promised to him And S. Paul And Abraham and Dauid possible let this chalice passe from me 2. Cor. 12. vers 8. For the which thing thrice I besought our Lord that
it might departe from me and he saied to me My grace sufficeth the. In like sorte Abraham praied for Sodom Gen. 18. Dauid for the life of his child 2. Kings 12. Hieremie for the sauing of Hierusalem Hier. 32. and yet had no promise of that for which they praied CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. de bonis operibus c. 9. Sometime the praier is meritorious and not impetratorious as when a iust man of charitie asketh that which perhaps is not expedient for him as when S. Paul praied thrice that the prick of the flesh might be taken from him In praier is not required faith wherewith we certainly beleiue that absolutely God will do that which we aske PROTESTANTS EXPRESSELY DENIE Perkins reform Cathol Contr. 4. pag. 79. That which we are to aske God in praier we must beleiue it shall be giuen vs as we aske it It is a rule of Gods word requiring that in euerie petition we bring a particular faith whereby we beleiue that the thing lawfully asked shal be giuen accordingly Tindal in Fox his Acts pag. 1139. To aske of God more then he hath promised cometh of a false faith and is plaine idolatrie Idolatrie to pray for more then God hath promised Melancthon in Disput to 4. p. 487. As often as thou callest vpon God in any busines first of all thinke certainly that thy praiers are heard for the Sonne of God Vnlesse this faith goe before thy praier is vaine ib. p. 555. Let faith assure vs that our Praier for corporall goods euer heard Euerie good man assured to be heard No praier to be made with out Gods promise praier for corporall goods is heard and neuer frustrate Illyricus in Marci 5. v. 28. Euerie godlie man in praying perswadeth himselfe by the word and promise of God that in his petition he is heard no lesse then if he heard God answering with a cleare voice that he had heard him Luther Postilla in Dom. 5. post Phasca fol. 261. Who pray without a promise of God they imagin that God is angrie with them whome by praiers they endeauour to appease There God heareth not and our praeier and labour is lost Daneus in Exam. Kemnitij c. 29. We ought to aske nothing Nothing to be asked but what is promised of God but what he hath promised Caluin in Iacobi 1. v. 6. As we cannot pray but the word must goe before so must we beleiue before we pray For by praying we testifie that we hope for the grace which he hath promise Wherefore it is faith which relying vpon Gods promise assureth vs to obtaine that which we aske This is a notable place for to refute that doctrine of Poperie to wit that we must pray with doubt and vncertaine opinion of successe The like he hath 3. Instit c. 20. § 15. Confession of Saxonie cap. 22. The praier which is without faith that is where a man assureth not himselfe that God alloweth and heareth his praier is vaine Apologia Confessio Augustanae cap. de Tradition Of our praier we must be assured that it is effectuall that it is heard THE CONFERENCE Scripture expressely saieth that Christ praied for the taking away the cuppe of his passion S. Paul for taking away the pricke o the flesh Abraham for Sodom and the like and yet they had no promise nor particular faith that they should obtayne those things Catholiks say the same Protestants expressely say that it is lost labour and idolatrie to pray for anie thing which God hath not promised that we ought not to pray for any thing which God hath not promised ART XI WHETHER ANIE OBTAINE some thing of God for his owne or his praiers worth SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Ioan. 3. vers 21. If our hart do not reprehend vs we haue We obtaine because we keepe the cōmandments Good heareth the iust confidence toward God and whatsoeuer we shall aske we shall receaue of him because we keepe his commandments 1. Peter 3. v. 12. The eyes of our Lord are vpon the iust and his eares vnto their praiers Iames 5. vers 16. The continuall praier of a iust man auaileth much CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. lib. 1. de bonis operibus c. 9. Scripture in diuers places witnesseth that iustice is required in him that praieth for to obtaine assuredly PROTESTANTS EXPRESSELY DENIE Luther Postilla in Dom. 5. post Pascha fol. 263. Whence None heard for his worthinesse it followeth that none receaueth any thing of God for his owne worth or the worth of his praier Thy worthines doth not helpe thee thy vnworthines doth not hinder thee Of the same opinion are other Protestants who denie that there is any worth in vs or in our workes THE CONFERENCE Scripture plainely saieth that a good conscience breedeth confidence in God that they who keepe Gods cōmandments receaue what they aske that Gods eares are vnto the praiers of the iust that a iust mans praier auaileth much Catholiks say the same Protestants expressely say that the worthinesse of him that praieth profiteth nothing that no man obtaineth any thing of God for his owne or his praier worthinesse ART XII WHETHER IT BE LAWFVLL to pray publikely in the Church in an vnknowne tongue SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Cor. 14. ver 17. the Apostle thus saieth of one that publikely praied in the Church in an vnknowne tongue For Praying in a strāge tongue is good thou indeed giuest thanks well CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in 1. Corint 14. v. 17. The Apostle condemneth not but approueth praier in an vnknowne tongue PROTESTANTS EXPRESSELY DENIE Scotica Confessio generalie We detest his Popes praiers It is detestable in an vnknowne tongue The like hath Cōfess Austria art 14. Heluet. c. 22. Iuel art 3. sect 1. saieth that it is not onely repugnant to the Repugnant to Scripture and commō sense Scriptures of God but also contrarie to the sense of nature Caluin 3. Instit cap. 20. § 33. Who can sufficiently wonder at the vnbridled licence of the Papistes who feare not to roare out their praiers in an vnknowne tongue Peter Martyr in 1. Cor. 14. vers 17. The Apostle in this his saying doth not approue the action But saieth Thou giuest thāks well because the words vttered by thee being of the Holie Ghost cannot but haue a good sense Et in ver 14. The idiots are reprehended Praying in Latin is reprehended Not to be suffered who pray in Latin Pater noster Aretius in locis part 3. fol. 21. It is manifest that a strange tongue is not to be suffered in Christs Church Beza in Respons ad Acta Colloq Montibel part 2. p. 26. Doth not the Apostle in expresse words forbidde to pray in a Forbidden tongue which is not vnderstood of those that are present THE CONFERENCE Scripture expressely saieth that he who praieth in the Church in a strange tongue giueth thanks well The same say Catholiks
Perkins in reform Cathol cap. 8. p. 166. The second is the vow of pouertie and monasticall life in which men bestow all Against Gods will they haue on the pore and giue themselues wholy and onely to praier and fasting This vow is against the will of God The like he hath in Casibus Conscient col 1125. Morton l. 1. Apologiae c 40. Your doctrine of giuing all Sauoureth heresie sauoureth rather heresie then religion Whitaker Contr. 2. q. 5 c. 7. Monks and Iesuits nether marrie Is Anabaptisticall wiues nor haue anie thing proper but haue all things cōmon But this to haue all things common is Anabaptisticall Melancthon in locis tit de Paupertate The Ghospell nether counsaileth nor commandeth to leaue our goods vnlesse they be taken from vs nether counsaileth it nor commandeth to make things common THE CONFERENCE Scripture expressely saieth that to giue all to the pore is a meane of perfection that the Apostles forsake all and that the first Christians had all things commō The same say Catholiks Protestants expressely say that the Scripture counsaileth not to forsake our goods that it is a mere humane tradition that it agreeth not with true Catholik doctrine that it rather sauoureth heresie then religion that to haue all things common is Anabaptisticall ART XVII WHETHER PENNANCE BE commanded to all SCRIPTVRE EXPRESSELY AFFIRMETH. Act. 17. v. 30. God now denounceth vnto men that all euery Pennance cōmanded to all where doe pennance c. 20. v. 21. Testifying vnto Iews and Gentils pennance towards God and faith in our Lord Iesus Christ And To Iewes and Gentils c. 8. v. 22 it is saied to Simon Magus Do pennance from this thy wickednesse Luc. 24. v. 27. It behoued Christ to suffer and to rise againe To all natiōs from the dead the third day and pennance to be preached in his name and remission of sinnes vnto all nations CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 3. de Paenitent cap. 2. Who haue committed a mortall sinne are bound by Gods law to doe pennance PROTESTANTS EXPRESSELY DENIE Perkins in Apoc. 2. to 2. This precept of repentance is not giuē Pennance not commanded to euerie one seuerally to euerie one but onely to the Church of God or to that people which at last shal be the Church Caluin de Praedest pag. 706. God is saied to will life as he God willeth not pennance to all but by word willeth pennance But this he willeth because by his words he inuiteth all to it And of the same mynd are others who say that God willeth not the saluation of any but of the elect onely otherwise then by his word For if indeed he will not haue the reprobate do pennance but onely in word or shew surely nether doth he command them to do pēnance otherwise then in word and in outward shew THE CONFERENCE Scripture plainely saieth that God denounceth pennāce to all men euerie where to Iews and Gentils to all Nations to Simon Magus The same say Catholiks Protestants plainely say that God commandeth not pennance to euerie one but onely to his Church or to these who at last shal be his Church that he doth not will pennance to all but onely in word ART XVIII WHETHER CHASTISMENT of the bodie be a parte of pennance SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 11. v. 21. Woe be to the Corozain woe be to thee Bethsaida For if in Tire and Sidon had beene wrought the miracles that haue beene wrought in you they had done pennance in Bodily chastizment a parte of pennance hairecloth and ashes long agoe Iob. 42. v. 6. I reprehend my selfe and do pennance in imbers and ashes Ionas 3. v. 6. And he rose vp out of his throne and cast away his garment from him and was clothed in sackcloth and sate in ashes And he cried and saied in Niniue from the mouth of the King and his Princes saying Men and beasts and oxen and cattell let them not taste any thing nor feed and let them not drinke water And let men and beasts be couered with sackclothes Ioel. 2. v. 12. Conuert to me in all your harte in fasting and in weeping and in mourning CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Math. 11. erv 21. It is conuinced out of this place that pennance properly consisteth not onely in change of life and repentance but also in penall workes PROTESTANTS EXPRESSELY DENIE Willet Contr. 14. q. 1. p. 711. Ashes sackoth was no parte of No parte of pennance repentance but an outward testification of their inward griefe Whitaker Praefat. ad Demonstrat Sanderi I saied that pennance did not consist in certaine externall punishments but in inward griefe conceaued of the remembrance of sinne and in amendment of life Caluin in Math. 11. ver 21. Pennance is here described by externall Christ regardeth notmuch corporall pennance signes whereof then there was solemne vse in the Church of God not that Christ insisteth much vpon this vpon this point but he accomodateth himselfe to the capacitie of the common people Et Concione 158. in Iob Sackcloth and ashes are onely an externall signe of pennance Beza in Math. 11. v. 21. cit Which custome of casting ashes vpon themselues was after word trāslated to those whome they called Penitents I wish it had beene done with more iudgment and better successe Vorstius in Antibellarm p. 439. Painfull workes are onely outward and oftentimes deceitfull and feigned signes of pennāce Wherefore they are not partes of true pennance THE CONFERENCE Scripture plainely saieth that pennance in sackcloth and ashes is good that God biddeth vs to conuert to him in fasting weeping and mourning that the Niniuits did pennance in sackcloth and ashes and Iob in embers and ashes The same say Catholiks Protestants plainely say that Christ did not much insist vpon sackcloth and ashes that they are no partes of pennance but onely an outward signe thereof that pennance consisteth not in outward punishment that the custome of casting ashes vpon penitents was done without good iudgment ART XIX WHETHER THE PENNANCE of the Niniuites were true SCRIPTVRE EXPRESSELY AFFIRMETH. Ionas 3. v. 10. And God saw their Niniuites workes that they were conuerted from their euill way and God had mercie on Pennance of Niniuites was true the euill which he had spoaken that he would do to them and he did it not Et ver 5. And the men of Niniue beleiued in God and they proclaimed a fast c. Math. 12. v. 41. The men of Niniue shall rise in iudgment with this generation and shall condemne it because they did pennance at the preaching of Ionas CATHOLIKS EXPRESSELY AFFIRME Catechismus ad Parochos cap. de Paenitentia There are most cleare examples of the Niniuits of Dauid of the Penitent woman of the Apostles all which imploring the mercie of God with manie teares obtained pardon of their sinnes PROTESTANTS EXPRESSELY DENIE Beza lib. quaestion vol. 1. Theol. pag. 674. God
and that we should rightly vnderstaÌ„d his meaning Finally Christs hearers do contest the same For they were his Apostles to whome he had made knowne the mysteries of God and therefore of their parte there was no cause to speake otherwise then men vse to do by such kind of words The seuenth head shal be taken from the nature or qualitie 7. From the matter of the matter of the foresaied articles in which Protestants contradict the expresse words of Scripture together with Protestants want of the like opposite words of Scripture which may seeme expressely and without any inference or exposition of Protestants to teach as Protestants doe For the matter of the foresaied articles partely is such as the very light of reason doth see that it is so as the expresse words of Scripture doth teach it to be to wit That God willeth not doth not commandeth not sinne That he tempteth not nor prodestinateth men to sinne that he iustifieth not the impious remaining impious that good workes are necessarie to saluation and the like Partely is knowne to be such by verie experience as That a man hath free will in good and badde that he cooperateth to his conuersion that faith is an act of man and such others Partely it is new neuer heard of before and farre beyond the reach of all reason as is the Eucharist and manie more Now Protestants in all kinds of matter What kind of words Protest want which is in controuersie and almost in all the foresaied articles want expresse words of Scripture which were of purpose spoaken to declare what a thing was and which of themselues plainly and directly without any inference or exposition of men may so much as seeme to say that it is so as Protestants teach Seing therefore that What kind of words Catholiks doe bring in all kind of matter in controuersie and in all the foresaied articles Catholiks do bring both expresse words of Scripture and spoaken of purpose to declare what we ought to beleiue touching that article and which plainely and directly according to their natiue and vsuall sense amongst men without any inference or exposition added to them pronounce that it is so as Catholiks teach and that the light of reason and experience also contest the same sense in such matters as they can reach vnto And that Protestants in none or very few articles can bring anie such expresse words of Scripture which may so much as seeme to be so plaine What Protest oppose against the expresse words of Scripture for them as those are for Catholiks but in all or all most all the saied articles onely bring their inferences or arguments and those composed at least of one humane principle and that in matters which humane reason no way can reach vnto it is mere madnesse to forsake the doctrine the doctrine of the Catholik Church holie Fathers and Councels and the most expresse words of Scripture in all the saied articles and the very light of reason and experience it selfe in manie of them and to harken to the inferences consequences and humane arguments of a few new and disagreing Heretiks For example Seing the Eucharist as it is a matter of faith to wit a Sacrament instituted of Christ and a guift giuen of him to the Church whether it be onely a seale of grace as ProtestaÌ„ts would or the true bodie of Christ as Catholiks beleiue is a new thing instituted first of Christ and neuer heard of before nor falleth vnder the reach of sense or reason but onely of faith and is such as Christ would haue it to be is it not Madnesse to follow mens consequences rather then Gods words madnesse to gather what it is rather by the humane inferences or arguments composed of some few new and disagreing men of one humane principle at least then by Christs owne words and those most expresse and spoakeÌ„ of him purposely for to tell vs most clearely what he would haue the Eucharist to be For who well in his witts will perswade himselfe ether that these men by their humane arguments perceaue better what a thing which falleth not vnder reason is then Christ who instituted it or that they know better what Christ would haue it to be then Christ himselfe or that they expresse Christs meaning more clearely by their arguments and consequences quite opposite to Christs words then he hath done by his owne expresse words speaking by himselfe of purpose for to declare his meaning or finally that Christ expresseth his meaning concerning the Eucharist by a humane principle no where deliuered of him and a humane argument neuer made of him and that also directly opposite to his owne expresse words better then by his owne most expresse and cleare words and those of purpose spoaken for to expresse clearely what he would haue the Eucharist to be Can any maÌ„ beleiue that a few new and disagreing men do vnderstand the supernaturall matters of faith better then God himselfe or that they declare better what they are by their humane inferences and arguments composed of humane principles theÌ„ God himselfe doth by his owne expresse words spoaken by him of purpose for to declare what they are what it is to preferre mans word before Gods word and man before God if this be not Or doth any wise man teach new Notethis things necessarie to be knowne of vs and which cannot be knowne but by his teaching and that but once in his life and a litle before his death onely by contraries to wit by saying that they are that which they are not indeed and neuer saying that they are that which truely they are And shall we thinke that Christ the wisdome of his Father did once onely in his life and neare vnto his death teach vs what the Eucharist is which was then a new thing neuer heard of before and necessarie to be knowne of vs and yet could not be knowne but by his teaching onely by the contrarie to wit by saying most expressely that it was his bodie giuen and broken for vs neuer saying that it was not his bodie but onely a figure thereof if indeed it onely were a figure as Protestants beleiue would God or Gods Scripture as S. Austin writeth â— 33. cont Faâ—stum c. 7. speake in an other manner to vs then ours is No surely vnlesse it would not be vnderstood of vs. And who will say that Is it mens custome to be taught by coÌ„traries it is our manner to be taught new things and that but once and which caÌ„not be knowne but by some Maisters teaching not by our Maisters expresse words spoaken by him of purpose for to tell vs what those things are but by a quite opposite discourse not made of him but of some other and consisting at least of one principle which he neuer allowed By these Reader thou seest clearly as I hope that if Ether Protest contradict the true sense of Scripture or
of Machabes which forceth all Protestants to reiect those bookes which S. Austin and other do witnesse to haue beene anciently held of the Church for Canonicall Wherefore let this be one argument Who not onely in manie and weightie articles do contradict the expresse words of holie Scripture and those spoakē of purpose that we might know the true meaning thereof touching those articles but also are forced to reiect manie bookes of Scripture whereof some euen manie of themselues and all of them the holie Church manie ages since hath iudged to be partes of the holie Scripture those contradict the very true sense of Scripture But Protestants doe so Therefore they contradict the true sense of Scripture CHAPTER III. THAT PROTESTANTS ARE FORCED to vse violence to the text of that parte of Scripture which they receaue IN the former chapter we saw how Protestants were forced to reiect a good parte of the holie Scripture now we shall see how they deale with that parte which they seeme to admit by adding to it by detracting from it by changing some words by calling others in doubt by false translating some by changing the order of others and such like dealings And let the Reader note What falsifications of Scripture are here touched that whereas Protestants corrupt the words or sense of holie Scripture for twoe ends whereof the one is that it may seeme to make for them the other is that it may not seeme to make against them I will in this and the next chapters relate onely their fashions of corrupting the Scripture that it may not seeme to make against them because these make more to my purpose which is to shew that Protestants contradict the true sense of the holie Scripture And by that which shal be saied of this their manner of corrupting it will easily be gathered what their other manner of corrupting Scripture is Let him also note that I intend not to bring all the examples of Protestants corrupting Scripture in anie kind whatsoeuer but onely so manie as may suffice to proue that they vse to corrupte Scripture in such sorte For as Tertullian obserued l. Praescript c. 38. Who meane to teach new doctrine are forced by necessitie to alter the instruments of doctrine Et c. 17. Heresie if it admit anie Scripture doth change it by addition and detraction for to serue her turne Wherefore because these words of the Apostle Rom. They adde to the text 11. v. 32. For God hath concluded all things into incredulitie that he may haue mercie on all do proue that God hath a will to haue mercie an all Beza twise addeth to the text the Pronoune Them in this manner For God hath concluded all them in obstinacie that he might haue mercie on all them Lest the Apostle should seeme to speake simply of all and not of the elect onely as Beza would Because those words Rom. 2. v. 27. And that which of nature They adde is prepuce fulfilling the law shall iudge thee who by the letter and circumcision art a preuaricatour of the law Proue that some do fulfill the law Beza addeth twise the particle If in this sorte If it fulfill the law And so of an absolute proposition maketh a conditionall The same doth Caluin the Kings and Queen Elizabeths Bible and the French Geneua Bible of the yeares 1562. 1568. 1605. and 1610. Because those words of the Apostle ad Philemon v. 14. They adde But without thy counsaill I would do nothing that thy good might be not as it were of necessitie but voluntarie proue good workes to be voluntarie and not done necessarily the French Bibles An. 1605. and 1610. adde this particle As and make the Apostle to say But as voluntarie The Kings Bible for voluntarie hath willingly Because those words Tit. 5. v. 3. According to his mercie he hath saued vs by the lauer of regeneration and renouation of the holie Ghost proue that Baptisme concurreth to worke our saluation the French Bibles An. 1562. 1568. 1605. and 1610. take away those words He hath saued vs and put them in the former verse where they make not so much against them The Kings Bible putteth a comma betwixt He hath saued vs and By the lauer c. Lest the Apostle should seeme to say that God worketh our saluation by baptisme and as Catholiks teach and not onely signifie it thereby as Protestants would Because those words 2. Pet. 1. v. 10. Wherefore brethren labour They take from the text that by good workes you may make sure your vocation and election proue good workes to be necessarie to saluation and to breed assurance thereof Luther in his Dutch Bible and in his Commentarie vpon that place tom 5. blotteth out those words By good workes And so doth the Kings Bible Beza Tremellius and other Schioppius also in Ecclesiastico c. 12. writeth that Luther in his Bible left out those words Mark 11. v. 26. If so be that you will not forgiue nether will your Father that is in heauen forgiue you your sinnes Which teach that our good workes are necessarie to remission of sinnes Because the verbe Is in the words of the institution of They change the words of the text the holie Eucharist do proue that it is the bodie and blood of Christ the Protestants of Zurich in their Dutch Bibles haue changed is into this verbe Signifieth as Schlusselburg l. 2. Theol. Caluin c. 6. witnesseth that he hath seene and read Yea Zuinglius l. de ver relig c. de Euchar. to 2. was so audacious as to write thus Thus hath Luke which Euangelist onely we will alledge This signifieth my bodie which is giuen for you For as he saieth l. de Caena tom 2. fol 274. If Is be put substantiuely we must needs confesse that the true substance of the true fllesh as Christ is present in the supper And Respons ad Billican tom 2. fol. 261. If you take Is substantiuely then the Papists haue wone A goodly excuse surely for to corrupt the holie text For if it must be corrupte it must be done for to vp hould heresie But this corruption of Scripture is so great and so manifest as Schlusselburg l. cit saied iustly This onely corruption of the words of the Sōne of God ought to driue all men from the companie and impietie of Caluinists Because the words Benediction and we do blesse in that They change speach of S. Paul 1. Corinth 10. The Cuppe of benediction which we do blesse c. do insinuate that the wine in the Cuppe ought to be blessed Zuinglius l. de Caena tom 2. fol. 294. saieth The words of Benediction and blessing ought not to be vsed in this place For commonely they vse to be taken for the word of Consecration And 1. Corinth 5. to 4. thus he writeth Thus are the words The Cuppe of thanks giuing wherewith we giue thanks is it not c. And in like sorte he hath l.
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
erre because Math. 16. v. 18. it is saied that the gates of hel shall not preuaile against the Church Moulins in his Buckler p. 49. answereth That is meant of the Church of the elect not of the vniuersall visible Church If we proue that the Church of anie age is to be heard because Christ Math. 18. Without anie limitation of time biddeth vs to heare the Church Herbrand in Compend loc de Eccles answereth This command is not vniuersall of the Church of all times but Christ speaketh of his litle Church according to the condition of those times which then wanted a pious politik Magistrate who was a mēber of the Church In like sorte Whitaker l. 1. de Script c. 7. sect 8. limitateth those words of Christ Ioan. 6. He shall teach you all trueth and those Luc. 10. v. 16. Who heareth you heareth me ib. c. 8. sect 1. and those of S. Ihon. 1. c. 4. v. 6. Who knoweth God heareth vs in l. 2. de Script c. 6. sect 3. to the Apostles onely If we proue that none may preach vnlesse he be sent because S. Paul saieth absolutely Rom. 10. v. 15. How shall they preach vnlesse they be sent they except where a Church is not yet founded or where Pastors teach not truely or where all things are in confusion as appeareth by what we tould l. 1. c. 7. art 8. If we proue that none may marrie after diuorce because without anie limitation it is saied 1. Corinth 7. v. 10. But to Touching Matrimonie them that are ioyned in matrimonie not I giue commandment but our Lord that the wife departe not from her husband and if she depart to remaine vnmarried or to be reconciled to her husband Caluin ib. answereth This is not meant of those who haue beene diuorced for adulterie Others except other cases as appeareth by whath hath beene saied l. 1. c. 12. art 6. And in like manner they limitate those words Math. 19. ver 9. He that shall marrie her that is dimissed committeth aduoutrie For thus Beza in Luc. 16. v. 18. The Lord speaketh of diuorces vsed amongst the Iews amongst which diuorce for adulterie cannot be reckoned The like he hath in 1. Cor. 7. v. 11. Bucer in Math 8. and others If we proue that all men ought to confesse all their Touching Confession sinnes to men because S. Iames c. 5. v. 16. absolutely saieth Confesse your sinnes one to an other Caluin 3. Instit c. 4. § 12. answereth Such a confessiō must befree so as it be not exacted of all but onely commended who feell that they haue need of it And moreouer that nether they who vse it for their need be compelled by any precept or drawne by any cunning to tell all their sinnes but as farre forth as themselues shall thinke fit Cōfessio Heluet. cap. 14. restraineth Saint Iames words to those sinnes onely which are committed against our neighbour If we proue that now a dayes sick persons are to be Touching extreme Vnction anointed with oile because S. Iames. c. 5. v. 14. saieth Is any man sick among you Let him bring in the Preists of the Church and let them pray ouer him anoiling him with oile in the name of our Lord Caluin 4. Instit 19. § 19. answereth This is commanded by Iames To wit Iames spoake for that time whiles as yet the Church did enioy this blessing If we proue that all who soeuer beleiue not shal be Touching faith damned because Christ saieth absolutely Marke vlt. v. 16. He that beleiueth not shal be condemned Zuinglius l. de baptismo tom 2. fol. 93. answereth What man is so doltish blockish and blind who seeth not that these words of Christ are spoaken onely of those who hauing heard the Ghospell do not beleiue Musculus in locis lit de Baptismo These kind of sentences concerning faith are not to be applied to infants as these Without faith it is impossible to please God c. If we proue that almes deliuereth as well from sinne Touching good workes past or present as to come because it is saied Tobie 4. ver 11. Almes deliuereth from all sinne and from death they restraine this to future sinnes Apologia Confess Augustan c. de Resp ad Argum. We grauut that almes do merit many benefits of God and deliuereth not from present but from future sinne that is deserue that we be defended in dangers of sinne and death If we proue that almes do purge inwardly or the soule because without limitation it is saied Luke 11. v. 14. Giue almes and behould all things are cleane vnto you they limitate this to outward cleasing onely Peter Martyr in Rom. 11. The third way of expounding this place is more fit as I thinke For Christ exhorteth them to cleanse their soule which is within and that is done by faith And as touching outward things he addeth Giue almes so all things shal be cleane to you If we proue that we may sell all and giue to the poore because our Sauiour saieth Math. 19. vers 21. If thou wilt be perfect sell what thou hast c. Perkins in Casibus Consciēt l. 3. c. 4. limitateth that counsaile of Christ to that man alone to whome he spoake saying Those words containe a personall and particular commandment And in like sort Fulk Math. 19. not 9. and Mark 10. not 3. If we proue that the conception of concupiscence or Touching sinne the inuoluntarie act thereof is no sinne before God because S. Iames saieth cap. 1. v. 15. Concupiscence when it hath conceaue bringeth forth sinne Caluin ib. answereth Iames disputeth not when sinne beginneth to be borne so that it be sinne and reputed for such before God but when it sheweth it selfe If we proue that the keeping of the law is absolutely necessarie to life euerlasting because Christ saieth absolutely Math. 19. v. 17. If thou wilt enter to life keepe the commandements they limitate these words to a certaine manner of entring to wit as they speake by entring by the law or by good workes or merits Caluin in Math. 5. ver 21. Who will enter to life by good workes those he biddeth nothing els but to keepe the commandments of the law And vpon this place We gather that this answere of Christ is according to the law And in Antidot Concil session 6. cap. 9. Surely whosoeuer will merit eternall life hath a rule prescribed to him by the law Doe these and thou shalt liue In like sorte answereth Pareus lib. 4. de lustificat cap. 2. And Illyricus in Claue part 2. tract 6. saieth That all men are bound to doe good and auoid sinne vnder paine of losse of eternall life is a sentence of the law and both must and ought to be restrained by the Protestant Ghospell or remission of sinnes So that no precepts of doing good and auoiding ill pertaine to the Protestant Ghospell If we proue that with Gods grace a man may inwardly conuert himselfe
from euill to good because it is saied absolutely Zacharie 1. ver 3. Conuert to me saieth the Lord of hostes and I will conuert to you they limitate this onely to outward conuersion Peter Martyr in Roman 11. The Prophet spoake not of inward iustification but of outward conuersion to good workes If we proue that we are not infallibly certaine of forgiuenesse Touching Iustification of sinnes or eternall punishment because it is saied absolutely Ioel. 2. v. 14. Who knoweth if he God will conuert and forgiue and the like is saied Ion. 3. v. 9. Kemnice in locis part 2. tit de Argum. limitateth this to forgiuenesse of temporall punishment and saieth All the speach of the Prophet tendeth to that he treateth of remission of temporall punishment In like sorte he limitateth manie other places of Scripture in which forgiuenesse is attributed to workes onely to forgiuenesse of temporall punishment That also of Tobie cap. 4. Almes deliuereth from death he restraineth to temporall death And in like manner promises made to good workes he limitateth to certaine blessings in this world or in the next but will not haue them extended to eternall life And finally wheresoeuer in the Scripture anie man praieth God to iudge or reward him according to his iustice he limitateth that to the iustice of his cause or quarell with other men If we proue that euerlasting happines is giuen for good Touching eternall life workes because S. Iames saieth cap. 1. ver 25. He that hath remained in it not made a forgetfull hearer but a doer of the worke this man shal be blessed in his deed they limitate this to blessednes in this life Schlusselburg to 8. Catal. Haeret. p. 497. thus answereth to this place To be blessed is not alwaies taken in holie writ for eternall saluation but for blessednes in this life If we proue that we must not onely beleiue but also keepe the law because Christ saieth Math. 5. ver 18. I am not come to break the law but to fulfill Caluin ibid. answereth Here is treated of doctrine not of life Touching doctrine we must not imagin anie abrogation of the law by the coming of Christ And v. 19. where is saied One iot or one tittle shall not passe of the law till all be fulfilled Caluin ibid. saieth I answere that word be done or fulfilled is not referred to mens liues but to the solide trueth of doctrine If we proue that our consciences are obliged by the particular Touching laws of men iust lawes of Princes because it is absolutely saied Rom. 3. v. 2. He that resisteth power resisteth the ordinance of of God and v. 5. Be subiect of necessitie not onely for wrath but also for conscience sake they limitate these words to the power of Magistrates in generall Daneus Contr. 5. p. 1127. To obey the Magistrate in generall is a matter of conscience but to obey this or that law of the Magistrate wholy and in all points we are not bound in conscience And Whitaker libr. 8. cont Dureum sect vlt. We must obey the Magistrate in generall for conscience sake because by a generall precept we are commanded to obey the Magistrate but particular lawes of Magistrates haue no command ouer our consciences In like sorte Caluin 4. Instit c. 10. § 5. Wherefore thus in forme I frame my ninth argument who not onely in so manie and so great matters do contradict such words of holie Scripture and in such sense as we haue seene but also take so much vpon them as limitate and restraine so manie and so weightie sentences of Scripture they are to be thought to gayne say the right sense of Scripture But Protestants do so Therefore c. CHAPTER X. THAT PROTESTANTS CHANGE manie absolute Propositions of Scripture into conditionals THE tenth argument shal be taken from that Protestants are forced to change manie and weightie absolute Propositions of Scripture into conditionals For if we proue that absolutely God will not the death Touching God of a sinner but rather his life and conuersion because he absolutely saieth Ezechiel 18. and 33. I will not the death of a sinner but rather that he be conuerted and liue Caluin l. de Praedestinat pag. 706. answereth Whereas the Prophets speach exhorteth to pennace no maruaile if God say he will haue all to be saued but the mutuall relation betwene threats and promises sheweth that such kind of speaches are conditionall So the promises which inuite all to saluation shew not what simply and precisely God hath decreed in his secret counsaile but what he is readie to doe to all that are brought to faith and pennance Touching the Church if we proue that the gates of Touching the Church hell shall not preuaile against her because Christ doth absolutely so promise Math. 16. ver 16. Besnagus l. de statu Eccles cap. 8. and others adde this condition If she forsake not her dutie and the word of God If we proue that simply we must heare the Pastors of the Church because Christ saieth Luk. 10. ver 16. He that heareth you heareth me and he that despiseth you despiseth me Caluin ib. addeth this condition If the Church do faithfully her dutie If we proue that the Church is simply infallible because 1. Timoth. 3. she is simply called the pillar and strength of trueth Vallada in Apol. cont Episcop Lusonensem cap. 20. answereth The visible Church cannot be the pillar of trueth but as it is grounded vpon the doctrine of the Apostles Vorstius in Antibell pag. 143. The Apostle speaketh conditionally to wit as long as the Church perseuereth to be the Church of Christ Academia Nemaus resp ad Tournon p. 546. Let it be a true and faithfull Church if it discerne trueth from falsitie by vndoubted and authenticall trueth If we proue that the Church is simply to be heard because Christ saieth Math. 18. ver 17. If he heare not the Church let him be to thee as an Ethnick and Publican White in his way p. 78. answereth The sense is that we must obediently heare the Church and obey her not simply in all things but conditionally as long as she speaketh agreably to Gods word And Author respons ad Theses Vademont pag. 688. The answere is easie and readie As long as the Church teacheth the word of God she is to be heard but her authoritie is none when she seperateth her selfe from Gods word And when Bellarmin had brought manie places of Scripture to proue that the Church cannot faile Vorstius libr. cit pag. answereth In them certaine conditionall promises are proposed vnto vs by which eternall saluation and securitie against Satan death c. is promised of God to all and euerie faithfull to wit as farre forth and as long as they shal be such or perseuer in true faith If we proue that there are some doers of the law as Touching Gods law well as there are hearers because Saint Paul saieth absolutely Rom. 2.
If we proue that God doth now cleanse vs from all iniquitie because it is saied 1. Ioan. 1. v. 19. He is faithfull and iust to forgiue vs our sinnes and cleanse vs from all iniquitie Caluin ib. answereth If anie obiect that whilest we liue in this life we are neuer cleansed from all iniustice for so much as belongeth to reformation that is true indeed but Ihon teacheth not what God doth now perfect in vs. If we proue that in this life some are made iust by the merits of Christ as by Adams demerit they were made iniust by these words Rom. 5. v. 19. As by the disobedience of one man manie were made sinners so also by the obedience of one manie shal be made iust Pareus l. 2. de Iustificat cap. 3. answereth In this life we are made iust imperfectly in the next we shal be made perfectly iust Hereupon perchaunce Luther saied Disput 3. tom 1. We thinke that a man to be iustified is not to be yet iust but to be in the way and course to iustice If we proue that faith without workes is alwaies dead because it is saied Iames 2. vers vlt. Faith without workes is dead Schlusselburg to 8. Catal. p. 526. answereth The saying of Iames touching faith dead without workes is to be vnderstood of ehe time after iustification So that he will not haue faith to be dead without good workes whilest it iustifieth If we proue that God alwaies will all men to be saued by those words 1. Tim. 2. Who will all men to be saued Perkins in Cases of Conscience cap. 7. sect 3. answereth God will all men to be saued vnderstand now in this last age of the world If we proue that Saintes in heauen aske mercie for the faithfull because they aske reuenge vpon their persecutors by those words Apocal. 6. vers 9 I saw vnder the aultar the soules of them that were slanie for the word of God c. and they cried with a loud voice saying How long Lord holie and true iudgâ—st thou not and reuengest not our blood on them that dwell on the earth Confessio Wittember c. de Inuocat Sanctorum vnderstandeth this onely of praiers made whiles the Saints were on earth In the Apocalypse the soules of the Saints that were slaine do crie that their blood be reuenged not that now resting in the Lord they are desirous of reuenge after a humane manner but because the Lord euen after their death is myndfull of the praiers which whiles they yet liued on earth the made for the deliuerie of themselues and the Church If we proue that in this life we fulfill the law doe the will of God and obey Christ by those words Rom. 8. v. 4 God sent his Sonne c. that the iustification of the law might be fullfilled in vs. Et Math. 6. Thy will be done on earth And Hebr. 5. vers 9. Christ is made the cause of saluation to all that obey him Scharpius de Iustif Contr. 12. answereth Out of these places nothing followeth but that the faithfull fulfill the law but it followeth not that they fulfill it in this life Wherefore I thus make my fourtenth argument Who besides the foresaied opposition to the expresse words of Scripture will not expound the words of Scripture on that time whereof it speaketh do contradict the true sense thereof Protestants doe so Therefore c. CHAPTER XV. THAT PROTESTANTS OF MANIE sayings of Scripture make one MY fiftenth argument shal be because Protestants are forced to confound manie sayings of Scripture in one and so make one of manie For if we proue that God will not the death of a sinner but willeth his conuersion by those words Ezechiel 18. I will not the death of a sinner but that he be conuerted and liue Caluin l. de Praedest pag. 706. answereth If as we ought to doe those twoe be read ioyntly I will that a sinner which is conuerted liue the cauill is easily refuted The some hath Beza 2 part resp ad Acta Montisbel p. 196. If we proue that God would haue al to be saued and come to the knowledge of the trueth because it is so saied 1. Tim. 2. v. 4. Beza lib. quaest respons vol. 1. Theol. p. 684. saieth Those twoe To saue and to come to the knowledge of trueth are to be ioyned that so God may be vnderstood to will that they be saued whome he will haue to come to the knowledge of the trueth So also he answereth in Respons ad Acta Montisb p. 194. And there p. 196. in the same sorte expoundeth that Ezech. 18. I will not the death of a sinner but that be conuerted If we proue that Christs baptisme was different from S. Ihons because Actor 19. S. Luke telleth that some who haue beene baptized with S. Ihons baptisme were baptized againe of S. Paul Beza ib. ver 5. saieth that these are not the words of S. Luke telling who were baptized of S. Paul but of S. Paul telling what was the baptisme of Saint Ihon. Caluin l cont Anabap. p. 415. saieth There is saied that Paul baptized them in the name of Christ then to explicate what this meaneth is added that he laied hands vpon them and the holie Ghost descended Wherefore the same thing is diuersely expressed by twoe wayes as the Scripture vseth Et 4. Inst c. 15. § 18. Luke doth not tell twoe different things but keepeth the forme of relating vsed of the Hebrews who first set downe the summe of the matter and after explane it more at large If we proue that we must be borne againe both of water and of the holie Ghost by these words Ioan. 3. v. 5. Vnlesse one be borne againe of water and the holie Ghost c. Caluin ib. answereth It is one simple sentence that we must be borne a new for to be Gods children and that of this second birth the holie Ghost is author Therefore he put water and Spirit for the same thing And in this manner they confound manie things which the Scripture distinguisheth and say that ether they be Synonimies or that one exegetically expoundeth the other Wherefore this is my 15. argument Who besides the foresaied opposition to the expresse words of Scripture are compelled to confound manie different sayings of the Scripture in one those are also opposite to the true meaning of the holie Scripture Protestants doe so Therefore c. And hitherto we haue seene how manie and what kind of Propositions of Scripture almost in all kinds of controuersies Protestants doe change and depraue and that no kind of speach can be so plaine strong and forcible as it can recall them from their errours but that they break through delude depraue all Now let vs see how they deale will the wordes of Scripture For as Tertullian saieth cont Hermogenen It is the Heretiks custome to wreste all simple words CHAPTER XVI THAT WORDS OF SCRIPTVRE WHICH signifie the working or doing of a thing
Which 1. As farreforth saieth that which in the words of Consecration signifieth As farreforth As saieth he the Pronoune which in those words The bread which I shall giue is my flesh which I shall giue for the life of the world Moulins in his Bucler part 2. pag. 51. saieth that those words Iacob 5. If he be in sinne they shal be forgiuen him signifie as much as health shal be restored to him all sinnes being forgiuen for which God had afflicted him And he addeth in the next page Christ doth teach vs Math. 9. Forgiuen 1. Arise that to say to the sicke Thy sinnes are forgiuen thee and to say Arise and walke are equiualent things Let then he and his fellow Mynisters say Arise and walke when they preach of remission of sinnes They expound also by disparate or quite differeÌ„t things For thus Zuinglius in Schlusselburg lib. 1. Theol. Caluin art 2. Bodie in the words of the Supper may be taken also for the Bodie 1. Churche Church Et in Ioan. 6. to 4. he saieth By which also the words of Christ wax cleare This is my bodie where Bodie is put for Bodie 1. Death Death In lib. de Relig. cap. de Euchar. to 2. Now followeth a rite whereby it appeareth that this is the sense and that Bodie here Is it not a participation of the bodie of our Lord. 1. Cor. 10. is otherwise taken then for the Symboll of his bodie to wit for the Church In lib. de Caena fol. 294. he saith that by Communication of the bodie of Christ by Communion Communion 1. Sermon Chalice 1. Our selues you may vnderstand a sermon or the Church Et 1. Cor. 10. that the sense of these words The Chalice of blessing which we blesse c. is The Cuppe of thankesgiuing with which we giue thanks what other thing I pray you is it but our selues Agayne Blood 1. Christians He calleth the blood of Christ those who trust in his blood Et in Exegesi f. 359. Flesh in this place Ioan. 6. is put for the Diuine Flesh. 1. Diuinitie Bodie and blood 1. Faith Nature In Explic. art 18. to 1. f. 37. Thou seest here Ioan. 6. that the bodie and blood of Christ is nothing els but the word of faith to wit that his bodie dead for vs his blood shed for vs redeemed vs. And in other places oftentimes saieth that the word Bodie in the words of Consecration signifieth a Figure or Symboll of Christ his bodie The same Zuinglius in Exegesi tom 2. fol. 350. thus writeth Eate 1. â—eleiue Vnlesse yee eate the flesh of the Sonne of man c. is as much as who beleiueth not to wit the Ghospell being preached shal be condemned In Ioan. 6. tom 4. To eate bread and flesh is Eate 1. Trust nothing els but to beleiue Againe To eate is to trust In Elenc fol. 30. When faith is saied to saue faith is taken for the election of God In lib. de baptis fol. 61. In the 6. of the Acts the Beleiue 1. Heare word of Beleiuing is taken for to heare the doctrine or to adioyne himselfe to the number of the beleiuers The same man Epist ad Lindouer to 1. fol. 204. Thou seest here 1. Pet. 3. Baptisme Baptisme 1. Faith hath made vs safe fiâ—st that baptisme is taken for faith In lib. de Relig. c. de Baptis to 2. fol. 201. It was cleare to him that they had beene baptized by Apollo that is taught In lib. de Baptis f. 61. We saied that baptisme was taken for the inward Baptisme Faith Baptisme 1. Doctrine faith 1. Pet. 3. Et f. 63. We must note that the words of Baptizing in these words of Paul Act. 16. is taken for doctrine Et f. 81. In what then were yee baptized must not be vnderstood of the externall baptisme of water but of doctrine and instruction In Subsidio ib. f. 254. Baptisme 1. Pet. 3. is taken for Christ when Baptisme 1. Christ he saieth that we are saued by baptisme Et in Resp ad Huber fol. 107. he addeth that Baptisme 1. Pet. 3. is taken for Christ or for the very Ghospell Moreouer l. de Baptis to 2. fol. 73. Baptisme 1. Ghospell he thus writeth They haue oftentimes learned of vs that by water in this place Ioan. 3. ought to be vnderstood the knowledge Water 1. Knowledge Keyes 1. Words of Keyes 1. Faith Keyes 1. Preaching Loose and binde 1. Preach Binde 1. Leaue in error Binde 1. Not beleiue Forgiue 1. Assure of Christ and the comfort of faith Et in Explic. art 50. to 2. f. 92. The keyes are nothing els but the pure word of God and the sincere preaching of the Ghospell In Exegesi ib. f. 258. The keyes are not other thing but faith of the Ghospell Resp ad Luther ib f. 378. It is cleare that the keyes are nothing but the preaching of the Ghospell Agayne in Explic. art 50. to 1. f. 93. We learne that in Luke to loose and binde is nothing els but to preach the Ghospell lib. de Relig. c. de Clauibus to 2. f. 191. It appeareth here that to Binde is nothing els but to leaue in error And in Schlusselb l. 1. Theol. Caluin art 9. The words of Binding and loosing signifie nothing els but to beleiue and not beleiue Perkins in Cathol ref Contr. 3. c. 3. writeth thus I answere that we doe not aske remission of sinnes because we are not certaine of it but rather because that certaintie is weake and infirme that continually indued with new grace of Christ we may dayly increase and be comforted Daneus Contr. 7. pag. 1317. Saints are saied to gouerne the Saintes 1. Christ world Apoc. 2. and 3. We graunt saieth he that the godlie both now and after death doe gouerne the wicked world in so much as Christ gouerneth it of whose kingdome they are partakers as being his members Et to 2. Contr. de Baptis c. 4. he saieth that in those wordes Vnlesse a man be borne of water and the And. 1. Oâ— holie Ghost the particle And is to be taken for the disiunctiue particle Or. Et Contr. de Euchar. c. 10. 11. he will haue the verbe Is in the words of Consecration to stand for Is. 1. Signifieth Signifieth Representeth Sealeth Rainolds in Apol. Thes p. 333. saieth that the Apostle 2. Thessalon 2. in those words Hould traditions c. by the Speach 1. Scripture word Speach comprehendeth other Scriptures or as Iuel in Defens Apol. part 2. cap. 9. sec 1. Will haue it The very substance of the Ghospell Others in Whitaker Contr. 1. q. 6. c. 10. will haue whether put for Also as Beza putteth in the very Whether 1. Also text of that place Whitaker Contr. 11. q. 5. c. 4. by Preists in those words of Preists 1. Chiefe men the psal 99. Moyses and Aaron in his preists will haue to be meant
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
c. 3. Nether is eternall life called a reward properly Piscator in Thes l. 2. p. 103. Faith properly speaking doth not purge sinnes Et p. 112. We must not properly vnderstand that Christ purged the Church by the lauer of water in the word but metonymically Imperpely In like sorte for improperly Caluin in Ioan 4. ver 39. The word Beleiue improperly signifieth that they were stirred vp by the speach of the woman to acknowledge Christ a Prophet In c. 6. v. 29. It is euident enough that Christ spoake improperly when he calleth faith a worke In cap. 12. ver 42. He seemeth to speake improperly whilest he seperateth faith from confession In Math. 6. v. 16. That he promiseth reward from God vnto fasting is an improper speach In illud Math. 12. v. 33. Make a good tree It is an improper speach In illud c. 13. v. 19. He scrapeth away that which was sowed in the heart That Christ saieth the word was sowed in their hearts is an improper speach In c. 26. v. 26. The word of Bodie is improperly trāsferred to bread of which it is a signe In illud Rom. 11. v. 22. If he remaine in goodnesse This should be improperly spoaken peculiarly of anie good man that God had mercie on him when he chose him if so he remaine in mercie †Goodnesse In illud Ephes 2. vers 20. Built vpon the foundation of the Apostles Properly Christ is the onely foundation Beza in Colloq Montisb pag. 120. saieth Baptisme was heth away sinnes is an improper speach Aretius in locis part 1. f. 84. There is an other improper forgiuenesse of sinnes as is that of the Ministers Bullinger Dec. 3. Serm. 9. The Apostles improperly attribute iustice to good workes but truely and properly to faith and most properly to Christ himselfe Piscator in Thes l. 2. p. 119. It is improperly saied that faith is imputed to iustice These and manie other things they say are spoaken improperly or not properly when the proprietie of the word maketh against them Something 's they say are to be vnderstood tropically Tropically or Figuratiuely or figuratiuely P. Martyr cont Gardiner col 623. We say That speach This is my bodie is not proper but metopharicall and tropicall And in Hospin part 2. Histor fol. 239. The words This is c. cannot be taken simply and without a figure They are a tropicall manner of speaking And Hospin himselfe ib. fol. 26. saieth Zuinglius expounded Christ his words This is c. by a metonymie interpreting Is for signifieth Fol. 35. OEcolampadius sheweth that the figure is in the word Bodie And fol. 161. Those of Strasburg and Zurich agree that the words are tropicall Caluin de Rat. Concordiae The word Bodie is figuratiuely giuen to bread Beza in Colloq Mōt pag. 302. Our men denie not this proposition Man is God but tell how it is to be expounded we say it is a tropicall speach Daneus Cont. de Euchar. c. 10. Bread it selfe is tropically called the bodie of Christ Vorstius in Antibel p. 394. It appeareth that those words of Christ must needs be meant by a figure Tilenus in Syntagm c. 64. The Apostle indeed saieth Christians haue an altar but not a materiall and visible but figuratiuely Some things they will haue be expounded Symbolically Symbolically Caluin in Admonition vltim ad Westphal Bread is symbolically called Bodie Et cont Heshus p. 844. Touching bread the speach is metonymicall that it may truely be symbolically called the true bodie of Christ Zuinglius in Subsid to 2. f. 245. The disciples vnderstood Christs speach rightly but symbolically Other things they vnderstand aequiuocally Pareus l. Aequiuecally 4. de Iustif cap. 4. I confesse that in Scripture the Ghospell is equiuocally called the law of faith the law of Christ the law of libertie In which sense we graunt that Christ is called a lawgiuer a law maker that is a Teacher Other things they expound Analogically Perkins in Cathol Refor Contr. 11. c. 2. Bread is the bodie of Christ sacramentally by analogie and no otherwise Some things they will haue to be taken Synecdochically Synechdochically Luther in Hospin l. cit fol. 76. There is a synechdoche in the words of consecration as a sword with a scabbard Westphalus in Schlusselb to 7. Catal. p. 176. Luther acknowledgeth a synechdochicall speach in the words of Christ This is c. and the same saieth Adamus Francisci in Margarita loco 16. Bucer l. de Ministerio pag. 609. It is euident that those Take Eate are synechdochicall and are referred to twoe things Peter Martyr contra Gardiner col 933. I alwaies pretēded that I did acknowledge a metonymie or synechdoche in those words of the Supper And he addeth It cannot be denied but there is a manifest alleosis And col 965. I confesse that Bucer liked better a synecdoche Vorstius in Antibellarm p. 42. Nothing hindreth by Soule synechdochically to vnderstand the bodie it selfe and that also dead Wigand in Schlusseb to 7. Catal. p. 754. Worke your saluation with feare and trembling is a synecdoche that is Doe true pennance Lobechius disput 22. The Scripture saieth that faith iustifieth vs and faith is imputed to iustice by metalepsis and synechdoche taking faith for the obiect of faith that is for Christ or the iustice of Christ Scarpius also de Iustif Cont. 1. saieth that this speach Faith iustifieth is synecdochicall Sometimes that words which make against them are Catachrestically taken Catechrestically or abusiuely Zuinglius l. de Relig. cap. de oration Christ abusiuely calleth faith a worke Agayne Testament is taken here abusiuely for the signe or symboll of the testament In Elencho fol. 31. Paul speaketh of twoe testaments but the one he calleth catachrestically a testament In Respons ad Billican O Ecolampadius saith that here in words of the Supper is a catachresis or metonymie In Math. cap. 9. That the Scripture calleth faith that which is dead is done by abuse of the word as we say the faith of Iews the faith of Turkes And in Hospin lib. 2. Histor fol. 35. When I say that by Catachresis This bread signifieth my bodie and OEcolampadius saieth metonymically This bread is a figure of my bodie what difference I pray you is there in the summe of the sense Illyricus in Mathew 5. vers 12. Christ abusiuely calleth future goods a reward Caluin 3. Institut cap. 2. § 9. The testimonie of faith is attributed to such but by catachresis Zanchius in Supplication tom 7. pagin 59. That speach To obey their concupiscences when it is attributed to the elect is to be vnderstood catachrestically Pareus l. 1. de Iustif c. 15. A dead faith is not a true faith though abusiuely it be called faith Author Resp ad thes Valent. Our men do say truely and orderly that the Ghospell cannot be called a law but catachrestically Otherwhile they will haue the words of Scripture which are contrarie to them to
Rainolds thes 2. He insinuatcth the the gates of Hell shall vaile against the Church but not preuaile Caluin de Ration Concordiae The word Bodie is by a figure transferred to bread but not figuratiuely Beza respons ad Act. part 2. pag. 104. To euerie one of the baptized grace is offered but not giuen p. 123. The elect dying children are renouated but not regenerated p. 177. I did not say that the first man did sinne by Gods will but that he fell by Gods will Perkins de Serm. Dom. to 2. col 575. Christ did not properly die the second death but yet he suffered it Scarpius de Iustific cont 14. It is one thing to keepe the commandments an other to fulfill them Pareus l. 4. de Amiss Grat. c. 10. It is true that Infants doe not actually sinne but it â—â— false that they doe inclinatiuelie sinne l. 1. de Iustif c. 13. The Scripture requireth the Sacraments and pennance to conuersion and regeneration but not to iustificatioÌ„ Et l. 2. c. 3. It is manifest that we shal be iustified and we shal be made Iust is not all one with the Apostle Et c. 9. To be constituited iust is not the same that is to be made iust in this life In Colleg. Theol. 7. disp 7. It is a farre other thing for God to will that all be saued and to will to saue all l. 2. de Amiss Grat. c. 4. Sinne and the fall of Adam were neuer the same thing Voluntarie distinctions I call those by which for their Voluntarie distinctions pleasure they draw the same words into diuerse senses As when the Scripture biddeth vs loue God with all our heart then they will haue that with all the heart signifieth all kind of degree of loue so that this precept be impossible for vs but when it saieth that anie hath loued God with all the heart then they will haue with all the heart to signifie onely sincerely and without hypocrisie So Caluin in Actor 8. v. 9. Pareus l. 1. de Iustif c. 10. l. 2. c. 7. and others In like sorte when the Scripture 1. Cor. 11. affirmeth the Eucharist to be the bodie of Christ then the word Bodie is taken for a figure But when in the same place it saieth that vnworthie receauers are guiltie of the bodie of Christ theÌ„ it is taken for the true bodie of Christ And so of innumerable other words which they expouÌ„d diuersely as it pleaseth them Their distinctions which destroie themselues are of Distinctions destroying themselues this sorte Pareus l. 4. de Iustific c. 4. distinguisheth stipend into a free stipend and a due and saieth that eternall life is a free stipend but not due As if it could be imagined how a stipend could not be due Like to this is their distinction of reward into due and vndue For if it be no waies due it is no reward but a mere gift Whereupon Eucan Instit loc 32. saieth Reward properly is nothing els but which is giuen of debt Et Scarpius de Iustif Controu 15. In morall matters where there is reward there is merit Musculus in locis titul de Meritis Surely there can be no reward but in respect of merit Yea and Pareus himselfe in Prooem l. 5. de Iustific Reward properly called is due The same man l. 4. cit c. 10. addeth that iust men can fulfill the law by an inchoate fulfilling but not by a perfect Which he repeateth c. 13. as if there could be a fulfilling which is onely inchoate or begun And neuerthelesse by this distinction doe they delude all those testimonies of Scripture which teach that some doe fulfill the law loue God doe good workes and the like Which they interpret of an imperfect fulfilling louing and doing Beza in Dial. cont Heshuss vol. 1. saieth The fathers before Christ were one thing with the flesh of Christ then to come but not actually And in Colloq Montisbel p. 27. We confesse that Christ God and man was not actually a man before his reall incarnation yet we say that he was truely present to these Fathers And p. 63. I will not say that Christs bodie was not at the time Abraham For it was but not actually Gerlachius to 2. disp 17. Noë indeed was perfectly iust but not absolutely iust But as for distinctions neuer heard of before they haue deuised innumerable For as it appeareth by what Distinctions vnheard of Of God hath beene related lib. 1. cap. 2. they distinguish of God that he will sinne for some other end but not for it selfe That he willeth that is decreeth it but not willeth that is not approueth it That the hidden God willeth death but not the reuealed That he will haue all to be saued by his reuealed will but not by his hidden will or as speaketh Beza part 2. respons ad Colloq Montisbel He will haue all saued by his open will but not by his pleasure And agayne He will not the death of a sinner by his open will but by his secret will That he inuiteth all to him by words but not by his mynd That he punisheth the faithfull lest they sinne not because they haue sinned that he iustifieth a wicked man remaining wicked by the Ghospell not by law And manie other such distinctions as may be gathered out of the saied chapter c. To which I adde these Beza cont Heshus vol. 1. Alie pleaseth God not as it is a lie but as it is a iust punishement Musculus in locis titul de iustific God iustifieth a wicked man abiding such in his throne of grace not in his throne of iustice Tilenus in Syntagm cap. 46. God iudgeth iust mens workes to be good according to the Ghospell not according to law Perkins in Apoc 2. tom 2. Gods reuealed will hath with it adioyned a condition but not his secret will Touching Christ they distinguish that he is aÌ„ sinner Of Christ by imputation but not by inherence That he died for all but not for euerie one That sometime he speaketh as others thought not as himselfe That he is a lawmaker head of the Church to be adored to be inuocated can forgiue sinnes and worke miracles not as man but as God onely See more l. 1. c. 3. Of Saints they distinguish in this new manner They Of Saints wish for vs heauen but pray not we may wish that they praied for vs but may not pray They pray for vs in generall but not in particular They may be worshipped of vs after a ciuill or profane maÌ„ner but not after a religious And as Perkins saieth in Cathol reform Contr. 14. cap. 2. When Angels appeared they were lawfullie honored but not now Touching Scripture they haue coined these new distinctions Of Scripture In Paulsome things are hard not of themselues but by accident So Reineccius to 1. Arm. c. 10. In Scripture there are some things hard to be vnderstood and obscure to vs though all the Scripture
be in it selfe cleare So Pareus in Gal. 2. lect 25. The Ghospell teacheth good works not of it selfe but borroweth the doctrine of workes from the law So the some Pareus Colleg. Theol. 9. disput 39. The Thessalonians tooke not vpon them to iudge or to debate whether Gods trueth were to be admitted but onely examined Pauls doctrine according to the touchestone of Scripture So Caluin act 17. vers 13. As if Paules doctrine and Gods trueth were not all one The Ghospell in a most large sense is taken for the whole doctrine of Christ and the Apostles Largely for the doctrine both of grace and faith and of repentance and new obedience but straitely and properly for the doctrine of grace by faith So Pareus l. 4. de Iustif c. 3. Finally the Scripture speaketh as the law not as the Ghospell by which distinction they delude manie places of Scripture as is to be seene in Luther de seru arbit to 2. f. 449. Caluin in Math. 19. vers 17. Pareus l. 4. de Iustif cap. 2. Schlusselb to 8. Catal. p. 441. to 2. p. 270. Of S. Peter and the Apostles they haue inuented these Of the Apostles new distinctions S. Peter is first of the Apostles in order not in iurisdiction The Apostles are foundations of the Church as those that found the Church not as those on which it is founded or as Iunius spaketh Cont. 3. l. 1. c. 10. The Church is founded vpon Peter as vpon a pillar not as on a foundation Of Pastors they distinguish That authoritie is in the Of Pastors word which they preach not in themselues That they gouerne the visible Church but not the Catholike That in case of necessitie they are made without mission but not otherwise See l. 1. c. 7. Of the Church they haue brought in these new distinctions Of the Church That for professiō of faith there is one Church visible an other inuisible That she is infallible in fundamentall points but not in others That she is to be heard when she preacheth Scripture but not otherwise That she is the pillar to which trueth is fastened not on which it relieth So saieth Riuet Tractat. 1. sec 39. Or as Andrews writeth in Resp ad Apol. Bellar. c. 14. She is so the pillar of trueth as that she relieth vpon trueth not trueth vpon her That the Church is necessarie to beleiue the Scriptures not to know them So whitaker lib. 3. de Script 396. That the Church is the staye and pillar of trueth not the foundation of trueth Heilbruner in Colloq Ratisb sess 7. Of the Sacraments they distinguish in this sorte They iustifie as signes or seales not as causes They are receiued Of Sacramēts whole and intire of the good but not of the badde that baptisme is the lauer of regeneration passiuely not actiuely So Daneus Contr. 2. c. 12. That baptisme is but one taken wholy but is twoe taken by partes So Beza part Resp ad Acta p. 44. That the Church is cleansed significatiuely by the baptisme of water but really by the baptisme of the spirit So Beza ib. p. 115. or as Polanus saieth in Disp priu p. 37. Sinnes are saied to be blotted out by baptisme not properly but in a figuratiue sense The same Beza in Hutter in Analysi p. 54. saieth I neuer simply saied that baptisme was the obsignation of regeneration in children but of adoption Perkins in Galat. 3. By baptisme actuall guilt is taken away but not potentiall Pareus in Gal. 2. lect 23. Absolutely we are all borne sinners but in regard of the couenant we are borne Christians or Gods confederats Of the Eucharist they haue these distinctions That it Of the Eucharist is the symbolicall bodie of Christ but not his true bodie That Christ his flesh killed doth profit vs but not eaten That it is exhibited in the Supper according to the vertue thereof not according to the substance That when S. Paul saieth 1. Cor. 11. He eateth iudgement to himselfe he meaneth not of damnation but of correction So wolfius in Schusselb l. 1. Theol. art 25. In like sorte they say that Preists forgiue sinne indirectly not directly directly as it is an offense of the Church indirectly as it an offense of God So Spalata l. 5. de Repub. c. 12. Of faith they make these distinctions That one is Catholike Of Faith or vniuersall or historicall an other speciall Againe that one is abstract naked simple an other concrete compounded incarnate So Luther in Gal. 3. to 5. That there is one habituall and actuall of men an other potentiall and inclinatiue of infants So Pareus l. 3. de Iustif c. 14. or as Polanus saieth part 2. thes p. 651. Infants haue not altogether the same faith that men haue yet they haue some thing proportionable Piscator in Thesibus l. 2. pag. 252. Adam before his fall had not iustifying faith or as Pareus writeth l. 1. de Amiss Grat. c. 7. Adam lost faith of the commandement but not faith of the promise Bullinger dec 5. serm 7. Infants are faithfull by the imputation of God Agayne They are baptized in their owne faith to wit which God imputeth to them Zanchius in Supplicat to 7. Manie reprobates are endued with a certaine faith much like to the faith of the elect but not with the same Perkins in Cathol 4. c. 5. There is one generall and Catholike faith wherewith a man beleiueth the articles of faith to be true and an other iustifying or particular faith Thus they distinguish of faith And in like sorte they distinguish of the iustification of faith to wit that it iustifieth relatiuely or correlatiuely not absolutely and as an instrument not as it is a worke Bucanus in Institit loc 3. Faith is saied to be imputed to iustice not properly but relatiuely Polan part 2. thes pag. 197. We are iustefied by faith not properly but relatiuely Reineccius tom 4. Armat cap. 21. Faith iustifieth as well absolutely as considered relatiuely Pareus in Galat. 3. lection 32. Faith is imputed to iustice relatiuely Agayne Faith iustifieth organically And in Colleg. Theol. 2. disp 10. We are saied to be iustified by faith but not formerly nor meritoriously but organically Touching the losse of faith they thus distinguish Zanchius in Supplication citat The elect loose faith in parte but not wholy Beza in Prefat 2. part respons ad Acta Faith sometimes sleepeth sometimes seemeth to be quite lost but yet is not lost Agayne There is a lethargie of faith but no losse The feeling or vse of faith is lost for a time but not faith it selfe Some reprobates do beleiue with a generall and historicall faith common to the Diuels themselues Tilenus in Syntagm capit 43. The faithfull become sometimes outliers but not runawaies or forsakers In like sorte they say that faith without works at the time of iustification is not dead but at other times if it be without workes it is dead Likewise Reineccius
would not giue them faith or Christ that he might surely bring theÌ„ to their end by infidelitie as by the fruite of this reprobation they adde p. 128. We obiect that this doctrine is of it selfe so absurd and horrible that to proue and refute the horror thereof in a manner sufficieth to point at it They teach also that God doth not daÌ„ne meÌ„ for sinne as That â—e damneth not for sinne is shewed l. 1. c. 2. art 23. And yet Vrsin in Miscel p. 87. giueth this censure hereof This wicked and absurde doctrine wherewith he concludeth an other no lesse false and absurd That as manie wicked as haue perished doe perish or shall perish haue not perished doe not perish or shall perish for their sinnes but for incredultie onely Et Beza resp ad Acta Montiâ— part 2. p. 215. saieth that it is an intolerable speach that men are not damned for sinne Finally they teach that God by his omnipotencie cannot make that Christs bodie should be at once in diuers places as is shewed l. 1. c. 2. art 23. And yet liber Concordiae c. 5. saieth that it is horrible to say and heare that God not with all his omnipotent power can make that Christs bodie at the same can be substantially present in more then one place Thus much of their confessed blasphemies against God Touching Christ they teach that his humanitie is not Touching Christ to be worshipped or praied vnto l. 1. c. 3. art 3. Which to be blasphemous thus teacheth Hutter in Anal. Confes Aug. Blasphemie that Christs humanitie is not to be worshipped art 3. Away with that impious speach of Daneus blasphemously saying that Christs humane nature albeit personally vnited to the diuinitie is not capable of whorshippe or religious hope Gerlachius tom 2. disput 5. Now all the faithfull see the execrable impietie of the Caluinists who wickedly blaspheme that Christ as man is not to be worshipped or praied vnto Reineccius tom 2. Armat c. 37. saieth that the impietie of Daneus who denieth that Christs humanitie is religiously to be worshipped is to be refuted not by words but by thunderbolts yea with the fire of hell They teach that the humanitie of Christ or Christ as That Christ as man cannot giue life c. man hath no power to giue life to forgiue sinnes to worke miracles as we related l. 1. cap. 3. art 4. Which to be blasphemous thus confesseth Hutter in Anal. cit art 3. For not as the SacrameÌ„taries do wickedly auouch the of power miracles is to be attributed onely to the diuinitie of Christ but to his whole person and therefore to both natures together Gerlachius to 2. disp 4. By these now may appeare the impietie of the Caluinists for they take from Christ power to giue life Musculus in Hospin part 2. Hist f. 323. There is none but a plaine wicked Atheist who can denie that to forgiue sinnes is imparted to the finit humanitie of Christ They teach that Christ was ouerwhelmed with desperation That he despaired as is to be seene lib. 1. c. 3. art 11. Which Zuinglius in Histor passionis to 4. coÌ„fesseth to be blasphemie saying Away with their doctrine out of the Church of Christ who affirme that Christ on the Crosse despaired And Tilenus in Syntagm cap. 65. They are extremely infidels who despaire of their saluation They teach also that Christ died for the elect onely as That he died but for the elect hath beene shewed l. 1. c. 3. art 18. Which Lobechius disp 6. confesseth to be blasphemous in these words The Caluinists affirme that Christ died for the elect onely and not for all men By which blasphemie they not onely depriue Christ of a great parte of his honor and the Church of comfort but also coÌ„tradict the holie Ghost to his face The like hath Adamus Francisci loco 17. and Gerlachius disput 16. And Grauerus in Absurdis Caluin c. 5. sect 58. saieth that it is an absurd and blasphemous Caluinisticall doctrine Iames Andreae in Beza resp ad acta Montisb p. 212. saieth It is a horrible doctrine of Beza that Christ died not for the sinnes of the whole world Finally they teach that the blood of Christ wherewith That his blood is corrupted he redeemed vs is corrupted and now no more in being as appeareth l. 1. c. 3. art 20. of which doctrine thus pronounceth Schlusselburg lib. 1. Theol. Caluin art 2. This is a horrible blasphemie dishonorable to the blood of the Sonne of God with which we were redeemed Touching the Scripture they teach that it can be vnderstood Touching Scripture without the holie Ghost as is proued l. 1. c. 5. art 2. Which doctrine thus condemneth Casaubon Exercit. 16. cont Baron sect 215. Baronius addeth that the Scriptures cannot be vnderstood without the helpe of God and this he confirmeth with some testimonies of the Fathers as if there were anie Christian who denieth this or calleth it in doubt Concerning the Church they teach that she doth not Touching the Church perpetually continew as is proued l. 1. cap. 8. art 4. Which Whitaker Cont. 2. q. 3. c. 2. confesseth to be basphemous in these words Who denieth or doubteth that the Church is founded for euer and is to continew for euer he is no Christian Concerning Baptisme they teach that when water Touching Baptisme wanteth it may be ministred in anie other liquor as is to be seene l. 1. cap. 10. art 1. Which as blasphemous thus condemneth Hutter in Anal. Confess p. 466. Beza is blasphemous who affirmeth that he doth not against the will and pleasure of Christ who ether in administring baptisme vseth milke or anie other liquor whatsoeuer or in these countries where there is no vse of wine or if be nature he abhorre wine doth in the Lords supper vse anie other kinde of drinke Et p. 490. The liceÌ„ce which Beza of his owne head taketh was sacrilegious saying If there want water and yet the baptisme of some cannot be differred with edification nor ought not surely I would as well baptize with anie other liquor as with water The like iudgement hereof giueth Grauer in Absurdis Caluin c. 4. sec 6. They teach that Baptisme doth not giue grace and that the childreÌ„ of the faithfull are in the grace of God before they be baptized l. 1. c. 10. art 79. Which doctrine thus censureth Hutter in Anal cit art 13. It is the madnesse of the Sacramentarians who will haue that the grace of regeneratioÌ„ is not giuen by the vse of SacrameÌ„ts but that the children of the faithfull and elect haue it before The like saieth Grau l cit sect 10. Touching the holie Eucharist they say that it is not the Touching the Eucharist bodie and blood of Christ lib. 1. c. 11. art 1. Which to be blasphemie thus iudgeth Hutter in Anal. cit pag. 536. It is extreme impudencie desperate bouldnesse horrible blaspemie to oppose