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
to giue his life for vs 120 15 VVhether he merited any thing for himselfe 121 16 VVhether he sufficiently redeemed vs 123 17. VVhether he redeemed vs with his blood 125 18. VVhether he died for reprobates 127 19. VVhether he died for all 129 20. VVhether his blood be corrupted 131 21. VVhether his soule descēded to hell 132 22. VVhether he suffered the paines of hell 134 23. VVhether he entred to his disciples the doores being shut 136 24. VVhether he penetrated the heauēs 138 25. VVhether he praieth for vs in heauen 139 Chap. 4. Of Angels and Saints Art 1. VVhether Angels and Saints doe the will of God 144 2. VVhether Saints enioye their felicitie 145 3. VVhether the glorie of Saints be equall 147 4. VVhether Angels and Saints pray for vs. 148 5. VVhether Saints haue care of vs 150 6. VVhether they heare our praiers 152. 7. VVhether Angels offer our praiers to God 153 8. VVhether they be to be praied vnto 155 9. VVhether God be to be praied vnto by the names of Saints 156 10. VVhether God haue mercie on vs for Saints sake 158 11. VVhether Angels or Saints be to be bowed vnto 159 12. VVhether Saints be to be imitated of vs 161 13. VVhether holie men receaue vs into heauenlie tabernacles 162 14. VVhether anie Saint may be termed our hope 163 15. VVhether anie had power to worke Miracles 164 16. VVhether Saints do reigne with Christ 166 17. VVhether anie was full of grace 167 Chap. 5. Of the Scripture or worde of God Art 1. VVhether anie place of Scripture be hard to vnderstand 170 2. VVhether Scripture can be vnderstood without the holie Ghost 172 3. VVhether the Ghospel containe any law 174 4. VVhether the Ghospell preach pennance 167 5. VVhether the Ghospell reproue sinne 178 6. VVhether the Ghopell promise saluation without conditiō of works 180 7. VVhether the Gospell be contrarie to the law 182 8. VVhether the law of Moyses commanded faith in Christ 184. 9. VVhether anie vnwritten traditions be to be kept 186 Chap. 6. Of S. Peter and the Apostles Art 1. VVhether S. Peter were first of the Apostles 189. 2. VVhether the Church was built on S. Peter 190. 3. VVhether the keyes were giuen to him 192. 4. VVhether his faith failed 193. 5. VVhether the Apostles were foundations of the Church 195. 6. VVhether the Apostles were simply to be heard 196. 7. VVhether they were sufficient witnesses of the trueth 198 8. VVhether they learned anie point after Christs ascension 200. 9. VVhether Iudas was truely a disciple 201. 10. VVhether Iudas was a Bishop 202. Chap. 7. Of Pastors of the Church Art 1. Whether Pastors alwaies continew 204. 2. VVhether authoritie be in the Pastors 206. 3. VVhether one Pastor can excommunicate 208. 4. VVhether Pastors can make lawes 209. 5. VVhether Bishops be rulers of the Church 210 6. VVhether they rule the Church 211. 7. VVhether Pastors be to be called Priests 213. 8. VVhether a Pastor can be without calling 214. 9 Whether a Pastor may haue temporall iurisdiction 216. 10 VVhether Moyses were a Preist 218. Chap. 8. Of the Church Art 1. VVhether the Church be one 220. 2. VVhether ill men be of the Church 223. 3 Whether reprobats be of the Church 225. 4 VVhether the Church euer continew 226. 5. VVhether it be alwaies visible 228. 6. VVhether it be infallible 230. 7. VVhether it be simply to be heard 231. 8. VVhether trueth relieth on the Church 232. Chap. 9. Of Temples or materiall Churches Art 1. VVhether Churches be for priuat Praiers 235. 2. VVhether Churches be to be adorned 237. 3. VVhether Images may be set in Churches 4. VVhether Heatens thought their idols to be Gods 240 Chap. 10. Of Baptisme Art 1. Whether water be necessarie to baptisme p. 242. 2. Whether inuocation of the Trinitie be necessarie to baptisme p. 243. 3. Whether baptisme be necessarie as by precept p. 245. 4. VVhether it be necessarie as a meane p. 246. 5. VVhether Simon Magus and such were baptized p. 248. 6. VVhether baptisme be effectuall in reprobats p. 150. 7. VVhether baptisme clenseth sinne p. 252. 8. VVhether it pardonneth sinnes to come p. 256. 9. VVhether before baptisme children be in state of damnation p. 258. 10. VVhether the baptisme of S. Ihon and of Christ were different p. 261. 11. VVhether certaine Ephesians had receaued S. Ihons baptisme p. 262. 12. VVhether they had heard of the holie Ghost p. 264. Chap. 11. Of the Eucharist Art 1. VVhether the Eucharist be the bodie and blood of Christ p. 266. 2. VVhether Christs flesh be to be eaten and his blood to be drunk p. 280. 3. VVhether Christ gaue the blood of the new testament to be drunk p. 283. 4. VVhether the Eucharisticall Chalice be Christs testament p. 284. 5. Vhether at the time of his Supper his blood was shed p. 286. 6. VVhether the Eucharisticall Chalice was shed for vs p. 288. 7. VVhether bread be necessarie to the Eucharist p. 289. 8. VVhether the Eucharist be to be made of azime bread p. 290. 9. VVhether bread and wine whereof the Eucharist is made be to be blessed p. 292. 10. VVhether there ought to be anie preparation to the Eucharist p. 293. 11. VVhether there be anie Sacrifice in the Church p. 295. 12. VVhether is there anie altar in the Church p. 296. 13. VVhether the Paschal lambe was sacrificed p. 297. Chap. 12. Of the other Sacraments Art 1. VVhether Preists can forgiue sinnes p. 300. 2. VVhether we must cōfesse our sinnes p. 302. 3. VVhether grace be giuen by imposition of hands p. 305. 4. VVhether hands be to be imposed vpon those that are baptized p. 305. 5. VVhether Matrimonie be a Sacrament p. 306. 6. VVhether one may marrie after diuorce p. 307. 7. VVhether the sick are to be anoiled p. 310. 8. VVhether the new Sacraments excell the ould p. 311. Chap. 13. Of faith Art 1. VVhether faith be a worke 314. 2. VVhether faith beleiue onely God his promises 315. 3. VVhether to beleiue that Christ is God be iustifying faith 317. 4. VVhether faith be one 319. 5. VVhether all articles of faith may be beleiued without the holie Ghost 321. 6. VVhether faith differ from hope and charitie 322. 7. VVhether faith be greater then charitie 324. 8. VVhether faith be without charitie 325. 9. VVhether it be without confession 328. 10. VVhether without good works it be dead 329. 11. VVhether faith whereof S. Iames speaketh be iustifying faith 331. 12. VVhether anie faith be perfect 333. 13. VVhether faith be perfected by good works 331. 14. VVhether by faith we onely know that we are iustified 336. 15. VVhether faith be necessarie to iustification or saluation 338. 16. VVhether faith be anie cause of iustificatien 340. 17. VVhether faith alone cā iustifie 342. 18. VVhether faith iustifie as it is beleife 344. 19. VVhether faith it selfe be imputed to iustice 346 20. VVhether faith be proper to the iust 348 21 VVhether it be
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
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
A CONFERENCE OF THE CATHOLIKE AND PROTESTANTE DOCTRINE WITH THE EXPRESSE WORDS OF HOLIE SCRIPTVRE WHICH IS THE SECOND PARTE OF THE Prudentiall Balance of Religion VVHEREIN IS CLEARELY SHEWED THAT IN MORE then 260. points of controuersie Catholiks agree with the holie Scripture both in words and sense and Protestants disagree in both and depraue both the sayings words and sense of Scripture WRITTEN FIRST IN LATIN BVT NOW AVGmented and translated into English ACTS IV. VERSE XVII IF IT BE IVST IN THE SIGHT OF GOD TO heare you rather then God iudge yee S. Athanasius Apol. de Fuga WHAT MVST WE STICK TO TO GODS words or these mens Fables AT DOWAY By the widdowe of MARKE WYON at the signe of the Phenix M.DC.XXXI The argument of the first booke VVHo in more then 260. points of controuersie speake with the holie Scripture in the very selfe same or equiualeÌ„t words when it speaketh of those matters expressely and of purpose and in that sense also which the words of Scripture of themselues without anie exposition of man do afforde and in which sense such words vse to be spoken and vnderstood of men they touching those points agree both in words and meaning with the holie Scripture And who speake of those points both in such words and sense as are contrarie to the foresaied words and sense they in those points disagree both in words and sense from the holie Scripture But Catholiks doe that and Protestants this Therefore c. The Maior semeth to be manifest by it selfe and is largely proued in the second booke Cap. 1. The Minor is shewed to the eye in all the first booke The argument of the second Booke VVHo not onely in more then 260. points of controuersie disagree from the foresaied words and sense of Scripture but also are forced openly to reiect some of the words thereof to blot out some to call others in question to change the order of others to change almost all kinds of the Scriptures speaches to expound her words by quite different and plaine contraries to reiect the vnanimous exposition of holie Fathers to confesse that some of their opinions were long since condemned for heresies that some are blasphemous and playne contrarie to Scripture such contradict not onely the words but also the true sense of Scripture But Protestants doe thus Therefore c. The Maior is manifest by it selfe and the Minor shewed to the eye in the second Booke APPROBATIO HOc opus cui titulus Collatio doctrinae Catholicorum ac Protestantium cum expressis sacrae scripturae verbis duobus libris comprehensa Latino serm one olim editum à duobus S. Theol. Doctoribus Parisiensibus approbatum nunc verò auctum in Anglicum sermonem fideliter conuersum nihil habet fidei Catholicae aduersum aut bonis moribus sed plurimum valet ad confutationem doctrinae haereticorum praesentis temporis proinde rectè praeli beneficio in lucem edetur Datum Duaci die 2. Ianuarij 1631. GEORGIVS COLVENERIVS S. Theol. Doctor eiusdem Regius ordinarius ac primarius Professor insignis Ecclâ—siae Collegiatae S. Petri Praepositus Canonicus Duacen sis Academiae Cancellarius librorum Censor THE PREFACE TO THE READER WHEREIN THE SCOPE MANNER OF PROCEDING AND PROFIT OF THIS BOOKE IS DECLARED REQVISITE TO BE READ BEFORE THE BOOKE THERE are now diuers years Gentle Reader since I published the first parte of the Prudential Balance of Religion in which by the weights of Prudence and Right Reason I weighed together the Catholik and Protestant religion according to their first Founders in our English nation to wit S. Austin and Martin Luther which booke hath neuer since bene answered by anie Protestant albeit diuers ministers and superintendents haue carped at it both in Pulpits and printed books shewing thereby that they wanted no will to answere it if they could haue performed it In the preface thereof I promised a second parte in which I would after the same manner weigh the forsaied religions according to their claimes to the holie Scripture and the expresse words thereof which here now I offer vnto thee The causes why I haue so long differred the publishing of this second parte are well enough knowne to them who know me and not needfull to be known of them who know me not And therfore I will not trouble thee with the rehearshall of them but here propose vnto thee the scope manner of Proceding and Profits of this second parte 2. As a man consisteth essentially of a Soule and Bodie and can neither be nor be imagined without them both So the true Church of Christ essentially consisteth Two things wholy necessarieto Christs Church of his true Doctrine which is the forme and as it were the soule of his Church and of lawfull Pastors and People who teach and embrace his Doctrine which Pastors and People make as it were the bodie of Christes Church And without both these partes to wit Christs true Doctrine and true Pastors teaching and People embracing it Christs true Church can no more be or imagined to be then a true man can either be or imagined to be without both the true bodie and true soule of a man And albeit the manifest need of both these partes to the true Church of Christ doth enforce Protestants to make some clame to them both and to pretend that they haue alvaies had both true Pastors who taught and People who beleiued their Doctrine yet their pretense to this parte of the Church is so weake and slender as but seldome and vpon mere necessitie they insist thereon But their greatest pretense and claime is to the true Doctrine of Christ and think thereby to proue that they haue alwaies had true Pastors and People who taught and beleiued their Doctrin as I haue shewed in a Booke of the Author of the Protestant Church and Religion wherein also I haue conuinced by ten Demonstrations all taken out of the open Confessions of the best learned Protestants both of England and other Countries that they neuer had anie one Pastor who taught or man who beleived the very fundamentall and most substantiall points of their religion before Luther arose but that he was first Author Inuentor and Father therof as some of them in plaine termes do call him 3. And although this Booke haue bene now these manie years published both in Latin and English and doth by the open confessions of the best learned Protestants ouerthrow the very foundation of their Church or rather shew that it hath no foundation at all besides their owne imagination yet hitherto no Protestant hath made anie shew of a solid answere vnto it I saie no shew of a why D. Prideaux lecture is no answer to the Author of Protest religion solid answere because that florish which Doctor Prideaux the Kinges diuinitie Reader in Oxford hath made in a lecture deserueth not the name of shew or shadow of an answer First because
at all For what need she help of others to declare her meaning who clearly declareth it her self And vndoubtedly if in any place she clearly declareth her meaning she doth it in those places in which she speaketh both clearly and of set purpose for to expresse her meaning But if by her self she doe not clearly declare her meaning in matters in controuersie without some help of man especially without the help of one of the opposite parties who contend about her meaning certainly she is A iudge must be able by himself to declare his mynd not fitt to be the onely iudge of controuersies as Protestants would haue her For who will saye that she alone is fitt to be iudge who alone and by her self is not able to vtter clearly her mynd Besids if the pure word of God may not iudge according to the pure sense which of it self it clearly yeeldeth but according to a different nay quite opposite sense which being conferred expounded wrested by man it is forced to yeeld who shall assure vs that Gods sense and not the sense of man whose and not Gods that conference inference and wresting is is made Serm. 14. de verb. Apost Tractat. 2. de Cant. c. 17. L. 6. cont Iulian c. 5. L. 2. de Baptismo c. 6. iudge of controuersies Let mens ghesses saieth S. Austin giue place for a time let vs take in hand diuine weapons Againe This is humane inference not dinine authoritie The arguments which you bring are humane these are diuine munitions And otherwhere let vs not bring false scales with which we may weigh what we will and how we will and saye as we please This is heauie This is leight But let vs bring the diuine scale of the holie Scripture and in that let vs weigh which is heauiest or rather let not vs wheigh it but let vs aknowledg it weighed of God Let vs set aside a while mens ghesses or imaginations of the conference or exposition of this or that place of Scripture let vs not bring deceitfull scales of mans conference inference or exposition of Scripture with which we may weigh what we will and how we will saying according as we please This is the meaning That is not the meaning This followeth That followeth not This is true that is false againe all which we may oppose those words of S. Austin This is mans inference mans conference mans exposition mans ghesse not diuine authoritie and let vs bring the diuine and sure scale of the pure meaning of Gods pure word and in that let vs weigh the doctrin of both partes or rather let vs acknowledge that which is weighed and allowed by God him self in this his scale Moreouer if mans help be necessarie to Scripture for the conference and expositiō of the places therof or inference of that which is to be inferred out of them so that without mans help it can not sufficiently decide questions of faith I aske of Protestants what men these must be whether we or they or some third who nether are Catholiks nor Protestants Sure I am they will nether admit ours nor other mens expositions of Scripture for their iudge and I think they wil be ashamed to exact of vs that we should admit their interpretatiō especially sith they refuse the conference inference and exposition of the holy Councells and Fathers Wherfore vnles they will stand to Protestants must be tried by the natiue and vsual sense of he words or thy no sense that sense of Scripture which is no way partial to wit which the Scripture it self by it self without any conference or exposition of man giueth they can name no sense of Scripture which both parties may admit for their iudge and to refuse all sense of Scripture whervpon both parties may reasonably agree is plainly to refuse all reasonable triall by scripture For seing the soule and kernel of the Scripture is the sense therof and that the letter or words is but the shell or bark of it as is euident and both holie Fathers and Protestants agree manifest it is that whosoeuer will not reasonably agree vpon any sense of the Church Councells or Fathers where it is spoken of set purpose to declare Gods meaning of it self without any mans exposition and according to the vsual vnderstanding of men it doth afford rather then the quite contrarie sense which by the wresting of Protestants it is compelled to carrie Let but this right reason and true prudence lift vp this Balance wherein I weigh the Doctrin of Catholiks and Protestants according to holie Scripture in more then 260. points and I nothing doubt but it will clearly see and iudge the Catholik doctrin agreable to Scripture and the Protestant quite opposite and contrarie And this is my purpose Scope and butte in this 1. The Scope of the first booke And of the second booke to which I adde a second wherin I manifestly shewe that Protestants Doctrin is not onely quite opposite in more then 260. points both in words and meaning to the holie Scripture but also that they are forced to reiect many and great partes of the Scripture to alter that parte which they admit to weaken all force of Scripture to say that much of the Scripture was not spoken of certaine knowledge or not according to the meaning of the speaker to teach that most weightie sentences of the Scripture were spoken ironically mimetically and hyperbolically to change the most vniuersall propositions of the Scripture into particulers to limitate speeches not limited by the Scripture to alter absolute speeches into conditionall to make causall propositions not causall to expound words in some sorte which were spake simply The contents of the second booke which were spaken of one time to interprete them of an other to make one saying of many to vnderstand words that signifie the doing of a thing of an endeauour to doe it which signifie working a thing of the way or meane therto which signifie that a thing is to expound that it ought to be words which signifie a true thing to expound them of a shew or apparent thing to expound the words of Scripture of different yea wholy diuerse contrarie matters to deuise improprietes and all figures of speeches to feigne friuolous and neuer before heard of distinctions to reiect the exposition of the Fathers Councells and Church to confesse that they teach Doctrin damned in ould time for heresie to frustate the ends of the incarnation and passion of Christ to take out of the world all vertue and giue free scope to all vice and finally to confesse that much of the Protestant doctrin is contrarie to holie Scripture All which clearly shewe that Protestant leaders doe not onely teach doctrin contrarie to the Scripture but also do in very deed mock and contemne it 8. The manner of my proceeding is this First I deuide Manner of proceeding in this booke the matters which are in controuersie
according to their order and in euerie matter I distinguish manie articles which I propose in forme of question After I set downe the expresse words of Scripture Next I bring the decrees of the Councell of Trent or the Instructions of the Catechisme of that Councell And where I find not their determinations I alledge the doctrin of S. Thomas or of D. Stapleton or Cardinal Bellarmin Against these I produce the assertions of one or manie famous Protestants directly opposite to the doctrin of the Scripture and of the Catholiks Lastly I gather together a summe of the words of the holie Scripture together with a summe of the sayings of Protestants that thereby the opposition betwene the doctrin of them both may the better appeare As for the words of Scripture Plessie of the Church c. 5. p. 145. Let them bring one text that is cleare and euident and we are readie to yeeld vnto them I bring not all which might be brought of euerie article because nether is that necessarie to my purpose sith God is as much to be beleeued in one word as in manie nether as the Councell of Arausica saieth truly will manie testimonies of Scripture auaile any thing with him to whome few are not sufficient but I bring those onely testimonies which to me seemed most opposite to the words of Protestants Nether do I proue that the words of Scripture which I cite be cleare and vttered of purpose to declare vnto vs Gods mynd of that matter wherof they treate or do of themselues and according to their accustomed acception amongst men manifestly afford that sense in which Protestants gayne saye them because al thefe points are manifest by them selues and the shifts which Protestants vse to delude them do manifestly proue them Nether also do I proue that Protestants can not at least touching the most of these Articles produce any such testimonies of Scripture which in expresse words may seeme directly and without any inference conference or exposition of theirs to speake for them as in these 260. points the testimonies which I bring do speake for vs. First because this being a denial it is of it self sufficiently proued vnles the Protestants can demonstrate their contrarie affirmation Secondly because this is euident to euerie one who See Tertul. l. de Resur c. 3. Luther de verb. Caenae fol. 389. considereth the testimonies brought by ProtestaÌ„ts which in verie few and almost no matters at all in controuersie betwixt vs and them are such as of them selues without the addition of some humane principle or illation they may so much as seeme to be directly opposite vnto vs. Which if ProtestaÌ„ts would consider they should easily see almost in all controuersies as much difference betwene our proofes out of Scripture and theirs as there is betwixt the expresse word of God and humane discourse Nether may they saye that they are not bound to proue Why Protest are bound to prooue their negatiue points of doctrin those points wherin they contradict vs because their denial needeth no proof Both because in some controuersies they are the affirmers and we the deniers as when they say that God will and worketh sin tempteth and predestinateth to sin That Christ was truly a sinner feared his daÌ„nation suffered the paines of hel the like In which questions seing Catholiks proue their denial by expresse words of Scripture much more ought Protestants by the like expresse words to proue their affirmation As also because it is one thing simply to deny or not to beleeue the Catholik affirmation as euerie Iew Turk or infidel doth an other thing not onely to denie it or not beleue it but also to condemne it as an vntruth contrarie to See Tertul. de Corona c. 2. Scripture and to auouche the denial as a truth taught by Scripture For albeit a simple denial or not beleefe need no proofe yet such a mixt denial as denying the opposite affirmation affirmeth it self to be auouched by Scripture and the affirmation to be condemned thereby hath as great need of proofe out of Scripture as any other affirmation whatsoeuer Moreouer these denials are articles of faith with Protestants and as such are put in their Confessions of faith and therfore ether ought to be proued by Scripture as other articles are or they must confesse that they can not proue out of Scripture the greatest parte of their faith which principally consisteth of these negatiue articles or denials of our faith 9. As for Catholiks for the most parte I produce the Why one Cath. saying is alledged words of one onely of the foresaied Authors because the agreement of Catholiks in matters of faith is wel enough knowne I might if I would haue my self set downe the Catholik doctrin in euerie article in the same words in which the Scripture deliuereth her doctrin of the same or perhappes haue found the Catholike doctrine proposed by some Catholikâ— Author in the verie same words which the Scripture vseth But that Protestants should not saye that it was no maruel if the Catholik doctrin be deliuered in the Scriptures words by any Author whatsoeuer or when it is done of purpose I would not set it downe but in the words of some famous Catholik writer those spoaken not of purpose to accomodate their speech to the phrase of Scripture but spoaken to declare and expresse the Catholik doctrin And here by we may see that when the Catholik doctrin is to be sett downe most plainly and distinctly by theÌ„ who best know it of it nature it requireth to be deliuered with the very same or the likewords which the Scripture vseth Whence we may also gather as I shal herafter that the Catholik doctrin is in very deed one and the self same with the doctrin of the Scripture 10. For the like cause I haue alledged the words onely Why manie Protâ—stants sayingâ— alledged of famous Protestants such as almost all were not onely writers but also Professors of Protestant diuinitie lest any should attribute their words to ignorance And some times I haue cited diuers sayinges of the same Author partly lest any should think that such words fell from him vnawares partely also because some times they contradict the Scripture in so different manners of speech as if they would that none should be ignorant therof partely also to the end that the Catholik Reader may make choice amongst manie sayings of Protestants which he iudgeth most opposite to the Scriptures words Nether yet do I feare that the multitude of Protestants sayings opposed against the Scripture may scandalize any weake Catholik for seing the Scripture most directly contrarie to them and armed with this sheild he wil no more regarde the Protestants words then so many barkings of of doggs against heauen so many cries of Ieves against Christ so many blasphemies of damned men against God And if it be wearisome or irkesom to the Catholik Reader to read all the blasphemous
speeches of Protestants as it was to me to write them out let him runne ouer the Summe which I make of their words or by the notes in the margent chuse which are fittest to his purpose And thus much for the māner of my proceeding in this booke 11. The profit of this work is manifould First because by it a short and easie way may be taken to make an end The profits of this worke of all controuersies and that out of Scirpture alone as Protestants desire to wit by mere rehearsall of the expresse words of Scripture of Catholiks and of famous Protestants touching 260. articles of controuersie For if it appeare that catholikes in 260. articles agree both in word and sense with the expresse words of Scripture and these spoken of purpose to declare her meaning vnto vs and that Protestants in those 260. articles directly contradict the said words and sense of the holie Scripture no man will doubt but that all Protestant doctrin for as it is contrarie to the Catholik is also contrarie to the holie Scripture An other commoditie is that in this booke are gathered those places of Scripture and they ranked according to order of their matters which in 260. articles directly and in their proper and vsual sense do approue the Catholik doctrin and condemne the Protestant A third commoditie is that hereby are at hand in euerie kind of controuersie such sayings of famous Protestants as not onely directely crosse the Scripture but also many of them are so blasphemous against God against Christ against the Saints the Church Sacraments Faith Good works so opposite to pietie vertue and religion so fauorable to vice and all licenciousnes so repugnant to reason as some Protestants will deny and others scarse beleeue that euer any of theirs taught such doctrin Whome I request The Authors fidelitie in citing Protetestants sayings to take the paines to looke vpon the bookes and places by me alledged and then to beleeue their owne eyes For I not onely gathered their sayings out of their owne bookes but also after I had my self gathered them and caused them to be faire copied out I diligently conferred them with their books and admitted none which he that read their bookes did non find to be truly cited out of them Wherfore I say for my self as Caluin said for him self against Gentilis There shal be no colour for them to cōplaine that they are slandered seing I request that iudgmēt be made of their impietie out of their owne mere words And they who haue had to deale with Protestants ether by word or writing know well how important a thing it is to be able to conuince them that they teach that which in in very deed they teach which may clearly be done by their sayinges here rehearsed 12. The fourth commoditie of this worke is thar hereby shall appeare that almost in all controuersies which betwene Catholiks and Protestants Catholiks do stick fast to the very words of Scripture and religiously keepe her letter and forme of speech and Protestants goe fare from the words at lest of Scripture and bring in a different yea quite opposit forme of speech Nether ought they to think this to be a small fault both because they boasting of the pure and expresse word of God ought also to keep the very letter thereof and not to reiect it and to vse the contrarie as also because the Apostle commandeth to auoide profane nouelties of words and to keepe the 1. Timoth. 6. 2. Timoth. 1. forme of holesome words which we haue learned of him which commandment they do not follow who forsake the Scriptures forme of speech and embrace the contrarie and finally because not onely the sense but also the words and forme of speech vsed by the Scripture did proceed from the holie Ghoste and therefore it is sacrilegious audacitie to reiect Gods words and Gods forme of speaking and to bring in mans words and fashion of speaking quite contrarie As if these new Ghospelers should teach God how to deliuer his mind or he ment to speake otherwise by them then he did by his Prophets Apostles and Euāgelists wherefore their impietie is not to be borne withall who when the Scripture most often and most plainly calleth the beleefe of wicked men or reprobats faith and neuer denieth it to be faith yet dare say that it Caluin 3. Instit c. 2. §. 10. is vnworthie the name of faith When the Scripture often times and most directly calleth the Eucharist the bodie of Christ and not once directly denieth it to be his bodie yet dare say it is not his bodie And the like they doe in many other matters wherin if they controll not the meaning of the holie Ghoste at least they correct his speech and reforme it according to the square of their new doctrin Far otherwise proceeded the holie Fathers who would not suffer so much as a letter or syllable of the holie Scripture to be altered And as S. Austin grauely aduertized Philosophers may speake as they please but we speake according Lib. 10. de Ciuit. c. 23. to a certaine rule lest licencie in words breed impious opinions of the thing which they signifie Yea Protestants them selues some times will seeme to be very carefull of the words and phrases of Scripture For thus speaketh Luther If the In Confutat Latomi f. 227 Scripture terme any thing sin beware thou beest not moued by any words of theirs who as if they could speake better deny it to be sin And Caluin There is to be taken out of Scripture a 1. Instit c. 13. §. 3. certaine forme of thinking speaking by which all the thoughts of our mynd and words of our mouth are to be examined Beza Ad defens Castell also I see that all godlie and learned Diuines haue euer taught that the holie Ghost gouerned not onely the mynd but also the tongue and pen in so much as concerning the wonders of God not onely nothing can be saied of any mā more truly or more habily but also nether so grauely nor so properly Likewise Bucer Prefat in Math. No wisdom of the flesh can reach to these misteries of the kingdome of God Therefore then we speake most plainly most perspicuously and most surely of matters of faith when we speake according to the rule and forme of Scripture And otherwhere we In Hospin part 2. Histor must learne of the Scripture and the holie Ghoste how to speake and think of euerie matter Wherefore the holie Ghost his formes of speaking ought not to be corrected according to the iudgment of our reason Thus they which if they and theires had followed we should not haue had so much speech contrarie to the Scripture 13. The fift and that no small cōmoditie is that by this worke wil be taken from ministers all their false pretense of Scripture and of the worde of God wherewith perpetually they crie that the Catholik
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
saing directly and expresly This is not my bodie But onely mens inference out of a mixt word to wit Christs bodie is in heauen and can not be in two places which word is mixt partely of Gods word for the former parte and of mens word for the latter And shall we thinke that in a matter of faith which we can not know but by Gods teaching his pure and expresse word is not to be preferred before mens inference out of a mixt word which is in parte mens word What els can we thinke vnles we will euen in Gods matters preferre men before God 15. The seauenth cōmoditie is that in this word are discouered all or the most vsuall shifts wherewith Protestāts vse to delude the testimonies of holie Scripture Which surely is no lesse profitable then to know the deceits of enemies with whom we are to fight And as Tertullian saieth VVoe be to him who whiles he is in this life knoweth not De resur c. 19. the secrets of Heretiks And these are the especiall profits and commodities which may be reaped by this work Now let vs remoue certaine scruples or hinderances of the reaping of them 16. The first scruple may be about the vulgar Latin trāslation Obiections or difficulties remoued which I follow in citing the words of Scripture But to omit all which Catholiks produce for to proue that translation to be authenticall because this is no place to treate of that matter Protestants cōfessions hereof may suffice which may be seene in the Protestants Apologie for the Rom. Church Treat 1. Sect. 10. subd 4. to which I add that Casoubon writeth I acknowledg the Latin translation of the bible to be holie Scripture and I account an vnperdonable fault to so much as doubt thereof That Iuel art 17. sect 4. saieth It hath bene euer more generally receaued in the Church That Beza in Luc. 1. confesseth That the ancient interpreter did most religiously translate the Scripture And in Luc. 8. v. 54. That him self had twoe ancient Greek copies which meruailously agreed with the vulgar Latin And Prefat in Testam That the vulgar interpreter had a truer Greek copie then theirs now are Whitaker also Cont. 1. q. 2. c. 7. graunteth that the Latin Fathers commend it and iustly Hounfrey l. 1. de Rat. interpret affirmeth That the old Interpretor seemeth enough addicted to the proprietie of the word Moreouer Luther and Protestants commonly confesse that Catholiks haue the word of God that the Fathers vsed the Latin translation in their disputes for maintenance of the Catholik faith and confutation of Heresies Besids Fulk in his preface to the Testament saieth that none of them calleth the vulgar translation of the new testament Papisticall as though it were translated by Papists or els made so greatly for Papists when it is rightly vnderstood Finally the vulgar Latin translation differeth not from the originall Hebrew or Greek text but in very few of those places which here I cite and therefore it wil be but vayne to cauil here about this matter 17. The secōd scruple may be that some times the very why Protest can not excuse them selues by the Scripture Scripture contradicteth it self in shew of words and neuertheles in sense and meaning is neuer repugnant to it self And therefore it is not so great meruail if Protestāts some time contradict the words of Scripture nether can it be thereof inferred that the contradict the sense To this I answer that the Scripture nether so often nor in so many and so weightie matters nor so manifestly and directly contradicteth it self in words as Protestants doe Nether need we so many and so incredible shifts for to reconcile the words of Scripture as Protestants need to reconcile their sayings with the Scripture Besids God may speak as he pleaseth therefore may for to exercise our faith and studie mingle some shew of contradiction in his words but Protestants are bound to speak as God speaketh and not to gaine say so much as his words as doubtles they would not if their meaning were not repugnant to his Agayne we may not out of anie seeming contradiction in Gods words infer anie opposition in his meaning because we know that he can not be contrarie to him self but we know that Protestants can not be contrarie to Gods meaning as we see that they be contrarie to his words and therefore out of their so frequent so manifest so direct contradicting of his words we iustly inferre that they also contradict his meaning as we would inferre the same of anie Heretiks whatsoeuer Moreouer this cauil will no more help Protestants then it will help anie other Heretiks sith there were euer scarce anie who so often so plainly so directly contradicted the expres word of God as Protestants haue done And therefore ether we may inferre out of the Protestants contradicting the words of God that they also contradict his true meaning or we can not inferre that of anie Heretiks whatsoeuer But of this more in the second booke cap. 1. 18. The third scruple may be that perhaps also VVhy they can not excuse them selues by Catholiks some Catholik writers haue in shew of words contradicted the Scripture But to this I answere that this is to accuse others not to cleare them selues Let them first answere for them selues before they recriminate others And if anie of them will goe about to lay the like fault vpon Catholiks let him keep these most iust and equal conditions First let him not medle with other matters then such as are in controuersie betwixt vs and them as I touch no other matters Secondly let him bring forth in so manie controuersies so manifest and so direct testimonies of holie Scripture agreeing with their doctrin both in wordes and sense and opposite to our doctrin as I haue brought Thou must proue saieth Tertullian as euidently as we proue Giue me a proof which I demand like to Cont. Prax. c. 11. De vnit c. 6. 24. mine And S. Austin Produce as cleare testimonies as these are which we produce to you We demande some manifest place which needeth no interpreter Thirdly let him shew that the Councell of Trent contradicteth as directly so many and so expres places of Scripture and that in so weightie matters as we haue shewed that theire confessions of faith of which as they say they make almost as great account of as Vorstius praefat Antilpraefat Syntagm we doe of the Councell of Trent Fourthly let him shew that so many and so famous Catholik writers haue in so many and so great controuersies contradicted the expres propositions or assertions of the holie Scripture as we haue shewed of the Protestant writers I say Propositions or Assertions because it is a farre greater matter to contradict the proportions of Scripture in which it pronounceth a thing to be or not to be to be such or not to be such then to varie onely from some of the
words wherewith here or there it signifieth this or that thing As for example it is a farre greater matter to deny the Eucharist to be the bodie of Christ which the Scripture often times plainly affirmeth then not to call it bread as some times the Scripture doth but neuer directly saieth that it is bread Wherevpon Spalatensis l. 5. de repub c. 6. writeth thus It is one thing for a seeming thing to be called by the name of the true thing which the appearence doth shew An other to be said This is that The first may and is borne withall in all equiuocall termes but not the latter Wherefore let him omit these kinds of matters Fiftly let him shew that Catholiks haue done thus not by the way treating of other matters but of set purpose as Protestants haue done who most often then contradict the Scripture in plaine termes euen then when they answere it or comment vpon it Lastly let him shew that Catholiks haue beene forced for the maintenance of their doctrin to denie so many bookes to corrupt so many places of holie Scripture to deuise so many and so incredible shifts as we haue shewed the Protestants haue done or let him be ashamed to say that Catholiks are as faultie in this kind as Protestants be Moreouer though they could proue that some Catholiks haue bene as faultie herein as they are which they can neuer proue yet that would nothing preiudice the Chatholik Church because her faith is not the doctrin of one or of many Catholiks but the common of them all But the Protestant faith is in many points the doctrin of some or of manie of them euerie one of them making that a point of faith which him self gathereth out of Scripture whether his fellows beleeue it or no. Besids the Catholik Church if she find anie thing in the writinges of her children contrarie to holie Scripture she nether alloweth nor dissembleth it but commandeth it to be blotted out as is euident by the Expurgatorie Indices but the Protestant ether approueth or dissembleth the errors of her writers and so maketh them her owne VVhy all CoÌ„tradictioÌ„s here related may be abiected to the Prot. Church 19. The fourth scruple may be that all the CoÌ„tradictions against holie Scripture which are here rehearsed out of Protestant writers were not made nor allowed of all Protestants or of their Church and therefore all of them are not to be imputed to all ProtestaÌ„ts or to their Church I answere First that very many of the Contradictions against holie Scripture here set downe are found in their Confessions of faith and in other writings set forth in their common name which Contradictions are most iustly attributed to their Church and these alone suffice to shew that the very faith and common doctrin of Protestants is directly opposite both to the word and sense of holie Scripture Secondly almost all these Contradictions are taken out of the writings of the first the chiefest and famousest teachers guides and leaders of Protestants and therefore ether Protestants must acknowledge these Contradictions or reiect the doctrin of their first and chefest Maisters as directly contrarie to Gods word Thirdly all the Contradictions or Antitheses here produced are taken out of famous writers and mainteiners of the Protestant faith whose doctrin the Protestant Church hath not publikly condemned nor compelled the Authors thereof to recall it nor commanded it to be taken out of their writings and therefore if not by publike consent yet by silence and dissembling approueth it and so as I saied before maketh it her owne Fourthly Protestants obiect to the Catholik Church whatsoeuer any Cotholik writer though neuer so obscure hath written why then may not we better obiect vnto their Church what many and the most famous of their writers haue published Finally my intention in this workes not to shew the Contradictions of this or that Protestant man or Church against the holie Scripture but of the Protestants in generall especially of the cheefest and most famous But whether the Contradictions of Scripture made by And though they could not yet that would suffice many and famous Protestant writers and not condemned but dissembled by their Church be to be obiected to their Church or no these points ensuing will suffice to my purpose First that the commun fairh of Protestants is in many and weightie articles directly contrarie to the expresse word and cleare meaning of holie Scripture as is euident by that which in diuers articles I recite out of their Confessions of faith and other their common writings The second is that touching many other matters that self same doctrin which I cite out of other Protestants is conteined in their Confessions of faith though it be not deliuered there in termes so expresly opposite to the words of holie Scripture as it is by other Protestants The third is that much of that Protestant Doctrin which here if cite as opposite to holie Scripture is in very deed the common beleef of Protestants albeit it be not inserted in their Confessions The fourth point is that those Protestants whose words I alledge knew the common Apol. Anglic Cont. 2. q. 5. c. 8. L. 3. de Eccles c. 42. doctrin of Protestants as well as anie who now will denie or reiect that doctrin The fift is that Iuel Whitaker Feild and diuers other Protestants auouch that there is no materiall difference in doctrin amongst the cheefe ProtestaÌ„ts which ether they must confesse to befalse or maintaine the doctrin which here I cite out of their cheefest writers The sixt point is that housoeuer the doctrin which I cite is not in all points the Doctrin of this Protestant man or Church yet it is as I saied Protestant doctrin taught and maintained by famous Protestants such as our English Protestants hould communion withall and account them their brethreÌ„ in Christ And therefore ether let theÌ„ defend their doctrin or refuse their coÌ„munion The seuenth point is that whether all or most of the Protestant doctrin which here I cite as opposite to holie Scripture be the coÌ„mon doctrin or beleefe of ProtestaÌ„ts or no this alone would suffice to my purpose that the doctrin of the first chefest and famousest Protestant preachers and leaders is in more then Note 260. points of controuersie quite opposite to the expresse words of holie Scripture For thereby euerie one may see that the first cheefest ProtestaÌ„t preachers did not teach the word of God but the word of the Diuel quite contrarie thereâ—o were not ministers of the word of God but ministers of the Diuel not Reformers but Deformers not sent of God but thrust on by the Diuel not lightned from heaune but blinded from hel not Apostles but Apostatas not Pastores but wolues who vnder a most false pretence of the word of God did most directly impugne it drew Cristians from Gods truth to the Diuels lies from the lap of the Catholik
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
order of the matter did require that to be first proposed which alone is now to be disputed Fourthly whose is the faith whose is the Scripture Fourthly it is euident that if anie Protestant will notwithstanding all that hath beene saied iudge that Protestants are the true owners of Scripture rather then Catholiks he will giue that iudgment in a matter of such great moment which he would be ashamed to giue in a question of the least trifle in the world For who seing that one hath nine titles to a peece of ground of all which titles his aduersarie hath no pretence and that he hath as good if not farre better shew also of the tenth title as his aduersarie hath would not be ashamed to adiudge the land to his aduersarie and cast him out of possession who was actuall possessor when the matter came first in question was peacable possessor for manie ages was the ancienter possessor and of whose possession no Note this beginning can be found but from the true lord and from whom his aduersarie hath whatsoeuer he hath whose lawfull possession thereof all kinde of aduersaries do some time confesse and put his aduersarie in possession who can pretend no title but that which alone sufficeth not and which also for better agreeth to the ancient possessor If anie say that in wordly matters reason would giue iudgment for the ancient possessor but not in heauenlie or deuine matters as the Scripture is I demand what Scripture what worde of God teacheth vs to checke the light of reason concerning the true possession of the Scripture If none why then doe we not follow reason in this matter of fact concerning the true possession of Scripture as well as in others Besides this were to grante that the light of reason is in this matter with Catholiks against Protestants and consequently that to be a Protetestant one must first cast away reason euen in a matter which is vnder the reach of reason as is who are the true owners of the Scriptures Moreouer the very end of this Balance is no other then to shew that if we will follow the light of reason and true prudence we ought to imbrace the Catholik religion and reiect the Protestant and that to doe otherwise is to cast away reason and prudence and to become vnreasonable and imprudent men and to say that Christ hath giuen vs a Religion which is not onely aboue reason but euen contrarie to reason and that also in matters subiect to reason and that we can not become faithfull men but we must first become vnreasonable men not receaue his light of faith before we put out his light of reason wherewith he hath made vs like to him selfe and superiours to beasts Thus we see how farre in all reason and prudence Catholiks are aboue Protestants for the right claime or iust possession of holie Scripture Now let vs see in the rest of this booke how farre also they are aboue them for the letter or wordes of Scripture and in the second booke how farre they are aboue them for the true sense thereof A SVMME OF THE MORE MANIFEST CONtradictions betwene the expresse wordes of the holie Scripture and of Protestants with the Chapter and Article where they may be read more at large which will much serue to vnderstand and remember better those which follow CHAPTER II. OF GOD. SCRIPTVRE Thou are not a God that willeth iniquitie God willeth not iniquitie He willeth iniquitie Protestants God will haue iniquitie to be committed God willeth iniquitie with a hidden will He willeth sin He willeth sin to be done He would haue Adam to sin to fall to reuoult See more c. 2. article 1. Scripture Our iust lord in the middes thereof will not doe God doth not iniquitie iniquitie Protestants God worketh euill in vs The euils of sin are He doth iniquitie done by the effectuall working of God Dauids adulterie is properly Gods worke Iudas his treacherie is his proper worke as the vocation of S. Paul Pharao his crueltie is attributed to Gods counsell in no other sense then the Egiptians fauoure towards his people God procureth sin it selfe Se more c. 2. art 4. Scripture He God hath commanded no man to doe impiously God commaÌ„deth not to sin He commandeth to sin Protestants God biddeth Sathan goe to be a lying spirit By Gods commandment Sathan is a lying spirit God giueth him a plaine commandment to deceaue Sathan was sent to deceaue by the expresse commandment of God See art 6. Scripture God is not a tempter of euils and he tempteth no God tempeteth not to sin man Protestants God is the author of temptation God moueth He tempâ—eth to sin the offenders to sin pushed the Iewes to kill his Sonne stirreth vp the theefs will to kill driueth to sin by tempting inclineth the wills of wicked men into greeuous sins See more art 7. Scripture Thou hatest all that worke iniquitie Protestants God is angrie with the elect when they sinne but God hateth all that worke iniquitie He hateth not all such God iustifieth not the impious He iustifieth the impious neuer hateth them He hateth all iniquitie but not all in whome iniquitie is See art 9. Scripture He that iustifieth the impious is abhominable before God Protestants Seing God forbiddeth to iustifie the impious Prou. 17. can he be saied to do that rightly which him self forbiddeth Rightly Albeit we be wicked yet are we accounted of the lord for iust A wicked man may be pronounced iust according to the Ghospell Christ can iustifie such as are impious and want all good workes See more art 10. Scripture Against Aaron God being exceeding angrie God is angrie with the faithfull wheÌ„ they sin He is not angrie with theÌ„ God is pleased with good workes He is not pleased with them God is serued with good workes He is not serued with them he would haue destroied him Protestants God alwaies withouldeth his anger from the faithfull God is not angrie with sinners See art 11. Scripture VVe doe these thinges which are pleasing before him with such hostes God is pleased Protestants God careth not for workes we foolishly feigne that God is much delighted with our workes There is no such God which is delighted with our good workes To wash dishes and to preach is all one as for pleasing God See more art 13. Scripture By fastings and praiers seruing God day and night Protestants The true God is not serued with workes There is one only worship pleasing to God to wit true faith God is serued by faith only Faith is the onely true worship of God See art 14. Scripture Phinees stoode pacified and the slaughter ceased God is pacified by good workes He is not pacified by theÌ„ God will haue his commaÌ„dments kept He will not haue theÌ„ kept Protestants There is no such God that can be pacified with our good workes The workes which I do according to Gods law
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
that are adiudged to eternall punishment Not cause of damnation are not therefore damned because they sinned Onely incredulitie damneth See more art 10. Scripture Euerie one of vs for him selfe shall render account Account is to be giuen of sinnes to God That euerie one may receaue the proper things of the bodie as he hath done ether good or euill Protestants If workes come into iudgment we are all damned Not to be giuen These sinnes shall not come to account before God See more art 11. Scripture reporteth that Dauid saied of him selfe I haue Dauid did ill done ill before thee Protestants Dauid neuer committed sinne The regenerate He did not ill commit noe sinne See more art 12. Scripture reporteth these words of Dauid I am he that Dauid him selfe sinned haue sinned I haue done wickedly Protestants The elect him selfe doth not sinne but sinne that Not him self dwelleth in him The true faithfull or regenerate doth not sinne See more art 13. CHAPTER XVII OF IVSTIFICATION SCripture Abraham was he not iustified by workes Abraham iustified by workes Not by workes Man iustified by workes Not by workes Sinnes forgiuē for loue Not for loue Protestants Abraham was not iustified by his good workes He was iustified by no other thing at all but by faith See art 1. Scripture Doe you see that by workes a man is iustified Protestants We saye they are not iustified by workes we can not be iustified by workes See art 1. cit Scripture Manie sinnes are forgiuen her because she loued much Protestants Not because the woman loued much therefore her sinnes were forgiuen her See art 1. cit Scripture By workes a man is iustified and not by faith Man not iustified by faith onely By faith onely Some iust before God None iust before God onely Protestants We are iustified by faith onely By faith onely we receaue remission of sinnes See more art 2. Scripture They were both iust before God Protestants Before God none is iust none can be iust Where shall anie such iust be found amongst men See more artic 3. Scripture You are cleane The blood of Christ cleanseth vs Some cleane from all sinne Protestants The beleiuers are iust and yet vncleane The None cleane pious man is in him selfe vncleane and filthie See more art 4. Scripture As farre as the East is from the west hath he made Sinnes taken from the iustified Not taken frō them our iniquities farre from vs. There is no iniquitie found in me Protestants In the regenerate there are manie sinnes and great filth Innumerable sinnes euen such as are worthie of death remaine in the regenerate See more art 5. Scripture Before him God iustice hath bene found in me Iustice in mē No iustice in them Protestants There can be no iustice in vs. There is no inherent iustice in the iudgment of God See more 8. Scripture To him that beleiueth in him who iustifieth the Some inherēt thing imputed No inherent thing imputed Men not certaine of grace Certaine impious his faith is reputed to iustice Protestants What is inherent is not imputed See more art 9. Scripture Man knoweth not whether he be worthie of loue or hatred Protestants It is lewednes to say that none can know by certaintie of faith that he hath obtained grace See more artic 10. Scripture Ye are fallen from grace Some fall frō grace None fall frō grace Protestants It is impossible for those that beleiue to fall from grace The elect neuer fall from grace The faithfull neuer fall from the grace of God See more art 12. Scripture Thou by faith doest stand Be not highly wise but VVe must feare feare Protestants That is not to be suffered that they exhort vs VVe must not feare to feare I cannot be damned vnlesse Christ be damned See more art 13. Scripture If the iust man shall turne away him selfe from his Some reprobates iustified Noreprobates iustified Man prepareth his hart He prepareth it not iustice and doe iniquitie in his sinne which he hath sinned in them he shall dye Protestants No reprobate is iustified The elect only repent and doe good workes See more art 14. Scripture It perteineth to a man to prepare the harte Protestants In our conuersion to God we haue our selues wholy passiuely A man is like a blocke in his conuersion See more art 15. CHAPTER XVIII OF EVERLASTING LIFE AND DEATH SCripture Your reward is very great in heauen You shall receaue Saluation a reward or retribution No reward or retribution There is a crowne of iustice No crowne of iustice Faith alone saueth not It saueth Some already suffer the paines of hell None yet suffer the paines of hell Hell a place of torments No place the retribution of inheritance Protestants That he saueth is mere grace not a reward or retribution See more art 1. Scripture There is laied vp for me a crowne of iustice Protestants Paule acknowledgeth nothing in the whole course of saluation but mere grace See more art 2. Scripture Shall faith be able to saue him Protestants Faith alone saueth By faith alone we are saued See more art 3. Scripture As Sodome and Gomorrha and the citties adioyning in like manner hauing fornicated c. were made an example sustaining the paine of eternall fire Protestants It is a false position that the soules suffer in hell before the bodies See more art 6. Scripture Lest they also come into this place of torments Protestants We must not imagin that hell is anie certaine definite and corporall place A locall hell is a fiction See more art 7. Scripture Departe from me ye cursed into fire euerlasting Hell fire true fire Protestants They feigne that the soules of men and diuels Not true fire are tormented in hell with true and corporall fire See more artic 8. CHAPTER XIX OF GODS LAW SCripture My yoke is sweet and my burden light Gods law possible Not possible Some haue kept Gods law None haue kept it Some haue loued God with all their hart None haue loued him so Gods law in the harts of some In the harts of none We pray to fulfill Gods will We pray not so Keeping the cōmandments necessarie to life Not necessarie Protestants The law is impossible to be kept It is impossible to keepe the commandments See more art 1. Scripture I haue kept thy law They haue kept thy word Protestants No man performeth the law or euer performed it See more art 2. Scripture faieth of Iosias He returned to our lord in all his hart and in all his soule and in all his power according to all the law of Moises Protestants There was no Sainte who in this mortall life loued God with all is soule with all his hart with all his power See more art 3. Scripture The law of God in his hart Protestants Euen after regeneration the word of the law is not properly saied to be in
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
AFFIRMETH. Exod. 4. vers 14. Our Lord being angrie at Moises saied c. God angered at Moises and Aaron Deuteronom 9. v. 20. Against Aaron also being exceeding angrie he would haue destroied him Michee 7. v. 9. I will beare the wrath of our lord because I haue sinned to him Roman 2. v. 9. Wrath and indignation tribulation and Gods wrath on all that doe euill anguish vpon euerie soule of man that worketh euill CATHOLIKS EXPRESSELY AFFIRME Catechismus ad Parochos in orat Dom. Albeit the act of sinne be past yet sinne remaineth by guilt and staine ouer which Gods anger euer hanging doth follow it as the shadow the bodie PROTESTANTS EXPRESSELY DENIE Luther in c. 42. Gen. to 6. fol. 575. Nether must we beleiue him when he is angrie For in deed Christ that is God incarnate is not angrie Doth he not seeme to be angrie No surely he is not angrie Nor suffer thy selfe to be so persuaded for it is not true but God but feignedlie angrie feigned anger In c. 3. Galat. to 5. fol. 336. Follow not the iudgment of reason which saieth that God is angrie with sinners Et in argum Epistolae fol. 272. Thou canst not be saued vnles thou forget the law and determine certainly in thy hart Not angrie with sinners that there is no law or anger of God but mere mercie and grace for Christs sake Caluin 3. Instit cap. 4. § 31. God is not so rigorous in his iudgmeÌ„t of chastyzing the faithfull as he becometh angrie § 32. God alwaies withhouldeth his anger from the faithfull Item Neuer angrie with the faithfull Nether hindreth it that the lord is often saied to be angrie with his Saintes when he chastizeth their sinnes For that is not ment of Gods counsell or affection when punisheth but of the vehement feeling of sorrow wherewith they are affected who sustaine how litle soeuer of his seueritie CONFERENCE OF THE FORESAIED WORDS Scripture expressely saieth that God was angrie with Moises exceeding angrie against Aaron had wrath against Micheas and that wrath and indignation is vpon euerie soule that worketh euill The same say Catholiks Protestants expressely saye that God is not angrie with sinners is not angrie indeed his anger is not true but feigned hath anger but mere grace and mercie alwaies withhouldeth his anger from the faithfull that what is saied of Gods anger against the faithfull is not meÌ„t of his mynd but of their feeling of his chastisment Which are so opposite to the holie Scripture as euen Protestants some times confesse See lib. 2. c. 30. ART VIII WHETHER GOD DOTH punish sinners for sinnes past SCRIPTVRE EXPRESSELY AFFIRMETH. Genes 3. vers 17. God saieth to Adam Because thou hast God punished Adam and Euer for sinne post heard the voice of thy wife and hast eaten of the tree whereof I commanded thee that thou shouldest not eate cursed is the earth in thy worke with much toiling shalt thou eate thereof all the dayes of thy life 2. Kings 12. vers 14. Our lord hath taken away thy sinne Also Dauid thou â—halt not dye Neuerthelesse because thou hast made the enemies of our lord to blaspheme for this thing the sonne that is borne to thee dying shall dye Ihon. c. 5. v. 14. Iesus saied to him Behould thou art made whole sinne no more lest some worse thing chance to thee CATHOLIKS EXPRESSELY AFFIRME Card. Bellarmin l. 2. de Paenitent c. 2. We see that the punishment inflicted vpon Dauid had respecte to that which was past rather then to that which was to come PROTESTANTS EXPRESSELY DENIE Caluin 3. Inst cap. 4. § 33. Whiles the reprobates are scourged of God with whippes they begin in some sorte to taste the punishments of his iudgment But his children are beaten with God punisheth not his children for sinnes past rods not for to paye to God the penaltie of their offences but to increase thereby in repentance Wherefore we gather that they respect more the time to come then the time past Et § 30. What I pray you had Christ done for vs if yet punishment were exacted for sinne Zanchius de Perseuerant q. 1. c. 2. This is most certaine that God neuer imputeth sinne to the elect The same say others as we shall see hereafter c. 16. art 1. CONFERENCE OF THE FORESAIED WORDS Scripture expressely saieth that Adam was punished because he had eaten of the aple and Dauid because he had made Gods enemies blaspheme The same say Catholiks Protestants expressely say that Gods children are not punished for sinne past that no sinne is imputed to the elect That no punishment is exacted of vs for sinne And hitherto we haue seene that the Scripture teacheth vs how God carieth him selfe towards sinnes and sinners plaine contrarie to that which Protestants teach Now we will see the like touching good workes ART XIII WHETHER GOD REGARD good workes or be delighted with them SCRIPTVRE EXPRESSELY AFFIRMETH. Genes 8. v. 20. Noë built an altar to our lord and taking of all cattle and foules that were cleane offered holocausts vpon Noes sacrifice a sweet smell to God the altar and our lord smelled a sweet sauour 4. Kings c. 22. v. 2. And he Iosias did that was liked before our Lord. Malachie 3. v. 4. And the sacrifice of Iuda and Hierusalem Sacrifice pleaseth God shall please our lord Actes 10. vers 4. And he saied to him Thy praiers and thy almes deeds are ascended into remembrance in the sight of God Hebrewes 13. ver 16. And forget not beneficence and communication for with such hostes God is promerited Or as the Greek hath is pleased 1. Ihon. 3. v. 22. We do those things which are pleasing before him CATHOLIKS EXPRESSELY AFFIRME Card. Bellarmin l. 4. de Iustificat c. 15 The seuenth testimonie is taken out of those places of Scripture which teach that the workes of the iust do please God And l. 5. c. 2. He saieth that the sense of the forecited words Hebr. 13. is this With such hostes God is delighted or God is pleased with such hostes PROTESTANTS EXPRESSELY DENIE Luther de Captiuit Babilon to 2. fol. 69. Nether can God careth not at all for workes we any time deale otherwise with God then by faith in the word of his promise He careth nothing at all for works nor needeth them by which we are to deale rather with men and with our selues Et Postilla in Domini 1. Aduentus fol 8. God careth Respecteth not yea loatheth them not for workes In festo S. Stephani fol. 376. God respecteth not workes We foolishly feigne that God is much delighted with our workes whereas he greatly loatheth them In festo Assumpt fol. 435. Truly workes are of no accounte before God In cap. 1. Ionae to 4. fol. 411. The Papists haue a conceit of God as if he were a God that is delighted and may be appeased with our good No God that is delighted with
from infernall paines entred to his disciples the doores being shut penetrated heauen and there praieth for vs. None of which things agree to the Protestants Christ and consequently he is a farre different yea opposite vnto the true Christ described to vs by the holie Scripture Manifest also it is that Protestants like true theues Protestants take from Christ steale from Christ his due honour because the denie that as he is man he is to be worshipped to be praied vnto that he is head of the Church lawmaker or Honor. iudge They robbe him of his power in denying that as Power he is man he can giue life forgiue sinnes raise the dead enter the doores being shut penetrate the heauens or worke any true miracle They bereaue him of his knowledge Knowledge for they denie that as he is man he knoweth all things knoweth the secrets of hearts can heare our ptaiers knew the kinde of tree but had need to be tought as men are They steale away his iustice or Vertue Vertue for they teach that he was truely and most truely a sinner that as much as lay in him he refused to doe the office of a Mediatour that he had vnconsiderate desires and contrarie to his vocation that he behaued himselfe vnciuilly towards his mother confessed his delicatenesse let slippe a speech of desperation nay was ouerwhelmed with desperation and exceedingly despairing They take from him certaintie of saluation because Certaintie of saluation they say that he was afraied of his saluation and was almost perswaded that he was vndone They take Worthe away worthines in saying that nothing had beene done by his corporall death but that there needed a greater price that he could not merite to be iudge of the world that with all his workes he merited not heauen that he could not merite our redemption by a worthie price but by acceptation of his Father Finally they spoile him of his goodnes and merite because they say that he died not for the wicked for the reprobate Mercie for all but onely for some few elect and that now he praieth not for vs in heauen And if you take away from Christ as man his honour his power his knowledge his iustice his worthines his certaintie of saluation his goodnes what remaineth of Christ as man but the bare name of a Sauiour Whereupon rightly saied Saint Austin If we diligently consider those things which belonge to Christ he is onely in name found amongst any Heretiks whatsoeuer But hitherto hauing treated of God and Christ now let vs treate of Angels and Saints who happily raigne with him in heauen CHAPTER III. OF ANGELS AND SAINTS IN HEAVEN ART I. WHETHER ANGELS AND Saints in heauen do the will of God SCRIPTVRE EXPRESSELY AFFIRMETH. PSALME 102. ver 20. Blesse our Lord all ye Angels doe Gods word his Angels mightie in power doing his word And v. 21. Blesse our Lord all ye his hoastes you his ministers that do his will Doe his will Mathew 6. ver 10. Thy will be done as in heauen in earth also Apocal. 21. v. 27. There shall not enter into it Heauen any polluted thing nor that doeth abhomination and maketh lie CATHOLIKS EXPRESSELY AFFIRME Card. Bellarmin lib. 1. de bonis operibus in particul cap. 6. In heauen the holie Angels obey God readily perfectly and in all things PROTESTANTS EXPRESSELY DENIE Caluin in Coloss 1. v. 20. In this selfe same obedience which Angels obeobedience satisfieth not the Angels giue to God there is not such exquisite perfection as it satisfieth God in euerie point and without pardon And 3. Instit c. 14. § 16. Nether the Angels themselues are answerable to that exceeding iustice of God And c. 17. § 9. In the sight of God nether the Angels are iust enough The same Caluin Concion 16. in Iob. There is in the Angels There is fault in the Angels follie and vanitie that is fault God found in his Angels that which he may iustly reprehend Nether are the Angels of that perfection in which if it be rigorously examined nothing may be found worthie of blame CONFERENCE OF THE FORESAIED WORDS Scripture expressely teacheth that the Angels doe Gods word doe his will that Gods will is done in heaueÌ„ that into heauen entreth nothing that doth abhominatioÌ„ or is polluted The same say Catholiks Protestants Expressely teach that the obedience of Angels satisfieth not God in euerie point and without pardoÌ„ that the Angels answere not to Gods iustice that they are not iust enough in Gods sight that in them is follie vanitie and fault that which God may iustly reprehend that which is worthie of blame ART II. WHETHER THE SAINTS DO alreadie enioye their heauenly felicitie SCRIPTVRE EXPRESSELY AFFIRMETH. Apocal. 7. v. 14. These are they which are came out of great Saints are before the throne of God tribulation and haue washed their robes and made them white in the blood of the lambe therefore they are before the throne of God and they serue him day and night in his temple Luke 23. v. 43. And Iesus saied to him Amen I say to thee this day thou shalt be with me in paradise CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Session 25. saieth That Saints enioye euerlasting felicitie in heauen and do reigne with Christ. PROTESTANTS EXPRESSELY DENIE Luther Postilla in Dom. 2. post Trinit fol. 286. All the The Saints sleepe Fathers before Christs incarnation went into Abrahams bosome that is in death abode with firme faith in this word and slept in it and therein sleepe euen now vntill the last daye excepting theÌ„ who rose with Christ And to 6. in c. 25. Gen. saieth that Saints sleepe and know not what is done Which otherwhere he often times repeateth Caluin in 2. Petri 2. v. 4. Hence we may gather not onely what paine the reprobate sustaine after death but also what is the Enioy not yet felicitie state of the children of God For they quietly rest in hope of assured felicitie howbeit as yet they enioy it not In Math. 22. v. 23. For nether God doth affirme that the soules remaine after death as if now they enioyned their present glorie and happines but he differreth their hoppe vntill the last daye Which he eftsones repeateth in Psychopannychia p. 405. and otherwere Wherevpon Spalatensis l. 5. de Rep. c. 8. n. 113. 115. and 119. confesseth that Caluin teacheth that the blessed soules departed Nor their essentiall reward out of this world dot not enioye their essentiall reward felicitie and glorie vntill the last daye And himselfe n. 103. affirmeth that that opinion which attributeth perfect felicitie vnto blessed soules before the resurrection hath difficulties which cannot be answered and n. 120. coÌ„mendeth Caluins opinion in this matter as pious and learned And the reason why he inclineâ—h vnto him he giueth n. 102. in these words For if blessed If Saints wereinglorie they could heauen vs.
not yea they be not thy freinds Luther Postilla in Dom. 9. post Trinit Nether are they thy freinds but theirs of whome in their life time they receiued benefit Caluin 3. Instit c. 20 § 23. For what Saint is to be thought Take no care of vs. to take care of the safetie of the people Moises giuing it ouer who whiles he liued farre surpassed all others in this point In Luc. 16. vers 19. Here the Papists are fondly subtill whiles they will proue that the dead haue care of the liuing which is a stincking cauill In Zachar. ver 12. We know that the offices of charitie Charitie onely for this life are restrained to the course of this life Which also hath Zuinglius respons ad Luther to 2. fol. 379. Beza in Lucae 15. v. 10. Who can therefore rightly perswade himselfe or others that the Soules of Saints in heauen haue care of those things which are done on earth or that they know theÌ„ and much lesse that they ought to be praied vnto Pareus in Colloq Swal 3. The Scripture denieth that the Care not for our necessities Saints in heauen know and care for our necessities THE CONFERENCE Scripture expressely teacheth that charitie neuer falleth away that Hieremie had care of the people after his death The same say Catholiks Protestants expressely say that the offices of charitie are restrained to this present lâ—fe that Saints in heauen are not our freinds that they haue no care of vs or of our necessities ART VI. WHETHER ANGELS AND Saints heare our praiers and know our affaires SCRIPTVRE EXPRESSELY AFFIRMETH. Tobie 12. vers 12. the Angel saieth When thou didst pray Angels heare our praiers with teares and didst burte the dead and left thy dinner and didst hide the dead by day in thy house and by night didst burie them I offered thy praier to our Lord. Luke 15. vers 10. So I say to you there shal be ioy before the Know our repentance Angels of God vpon one sinner that doth pennance And cap. 16. vers 19. Abraham being dead saieth They haue Moyses and the Prophets Apocal. 4. vers 1. After these things I looked and behould a doore open in heanen and the first voice which I heard was as it were of a trumpet speaking to me saying Come vp hither and I Know things to come will shew thee the things which must be done quickly after these And c. 19. v. 1. and 2. After these things I heard as it is were the voice of many multitudes in heauen saying Alleluia praise and And punishments of the wicked glorie and power is to our God Because true and iust are his iudgements which hath iudged of the great harlot that hath corrupted the eorth in her whordome and hath reuenged the blood of his seruants of her hands CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 1. de Sanctis c. 20. It is not true that Saints do not know what we aske of them PROTESTANTS EXPRESSELY DENIE Whitaker ad Ration 4. Campiani It is certaine that the Saints know not what we doe Heare not our praiers Saints do not know what we doe Apologia Confess Augustan c. de Inuocat It cannot be saied that Saints do heare our praier Caluin 3. Instit cap. 20. § 24. Who tould that they haue so long eares that they can stretch them vnto our praiers so quicke eyes that they can perceaue our necessities And in 1. Cor. 13. v. 8. The Saints do not know our estate Beza in 1. Ioan. 2. vers 1. The blessed spirits haue no knowledge of things done here below And l. quaestion respons vol. 1. It is easie to refute as a foolish and grosse fiction that they say that God reuealeth our praiers to the blessed spirits THE CONFERENCE Scripture expressely saieth that the Angel heard the praier and knew the good deeds of Tobias that the Angels know and reioyce of the pennance of a sinner that Abraham knew of Moises and the Prophets that Saints knew the wickednes of the great harlot and Gods punishment vpon her The same say Catholiks Protestants expressely say that Saints know not what we doe that they heare not our praiers perceaue not our necessities know not our estate that to say that God reuealeth to them our praiers is a foolish and grosse fiction ART XVII WHETHER ANGELS OR Saints in heauen do offer our praiers to God SCRIPTVRE EXPRESSELY AFFIRMETH. Tobie 12. vers 12. cit the Angel saieth When thou didest Angels offâ—r our praiers to God pray with tears I offered thy praier to our Lord. Apocal. 5. v. 8. And when he had opened the booke the foure beasts and the soure and twentie Seniours fell before the lambe hauing euerie one harpes and goulden vials full of odours which are the praiers of saints And c. 8. v. 3. And an other Angel came and stood before the altar hauing a goulden censar and there were giuen to him manie incenses that he should giue of the praiers of all Saints vpon the altar of gould which is before the throne of God CATHOLIKS EXPRESSELY AFFIRME Cardin. Bellarmin lib. 1. de Sanctis cap. 16. Caluin intimateth that not onely the Saints but nether the Angels can offer our prayers to God which is against most plaine Scripture PROTESTANTS EXPRESSELY DENIE Willet Controuers 9. quaestion 3. pag. 440. That Saints They offer not vp our praiers should offer vp our speciall praiers and make particuler request for vs to God is no where found in the Scripture but rather the contrarie Reineccius tom 4. Armaturae c. 7. The words of the Angel Tobiae loc cit are spoken after our fashion For there is no need that Angels should offer our praiers to the Lord because God is not farre of Caluin 3. Institut cap. 20. § 20. Christ hauing entred into the Sanctuarie of heauen till the end of the world alone doth offer to God requests of the people which sitteth a farre of in the entrie THE CONFERENCE Scripture expressely teacheth that the Angel offered Tobies praier to God that the foure and twentie seniors did offer the praiers of holie men before the lambe that an Angel did offer the praiers of all Saints before the throne of God The same say Catholiks Protestants expressely teach that Angels do not offer our praiers to the Lord that Saints do not offer our speciall praiers to God that Christ onely offereth to God the praiers of the people ART VIII WHETHER ANGELS OR Saints be to be praied vnto SCRIPTVRE EXPRESSELY AFFIRMETH. Genes 48. vers 16. Iacob thus praierh The Angel that Angels praied vnto deliuereth me from all euils blesse these children and be my name called vpon them the names also of my fathers Abraham and Isaac Osee 12. v. 4. And he Iacob preuailed against the Angel Iacob praied an Angel and was strenghned and he wept and besought him Tobie 5. vers 21. And Tobias answering saied well may you walke and
Virtue their power whiles they denie that they are capable of power to worke miracles steale away their perfect iustice in denying that they are perfectly iust or perfectly do the will of God Robbe them of their honour because they Honor. denie that we may honour them imitate them pray to them or pray to God in their names They spoile them Dignitie of their dignitie in saying that God doth not any good vnto vs for their merits or good deeds They bereaue Knowledge them of their knowledge in saying that they know not any thing that is done on earth They robbe them of Charitie their charitie because they say that they pray not for vs ether in generall or in particular haue no care of vs not exercise any offices of charitie towards vs. Finally they Happines take from them their heauenly felicitie because they teach that they enioy not that vntill the day of iudgment And hitherto we haue spoaken of those who are in heauē now let vs speake of these things which are on earth and first of the word of God CHAPTER IV. OF THE VVORD OF GOD OR SCRIPTVRE ART I. WHETHER ANIE PLACES OF Scripture be hard to be vnderstood SCRIPTVRE EXPRESSELY AFFIRMETH. PETER 3. vers 16. As our most deere Some places of Scripture hard to be vnderstood brother Paul according to the wisdome giuen him hath written to you as also in all his epistles speaking in them of these things in the which are certaine things hard to be vnderstood which the vnlearned and vnstable depraue CATHOLIKS EXPRESSELY DENIE D. Stapleton in Ioan. 17. v. 20. Catholiks denie that all the Scripture is plaine and cleare PROTESTANTS EXPRESSELY AFFIRME Whitaker Controu 1. q. 4. c. 3. p. 337. Peter saieth not that Paules epistles are obscure no nor that there are some obscure things in Paules epistles And c. 4. p. 340. It is manifest that the Scriptures are easie to be vnderstood And he addeth that the whole will of God which is declared in his whole word and Scriptures and the whole Scripture is easie The same he saieth p. 341. Of the whole Scripture of the vniuersall Scripture and whole word of God Luther l. de seru arbit to 2. fol. 426. It is spred abrode by No place of Scripture hard the impious Sophisters that there are some things obscure in the Scripture and that all things are not laied open Fol. 427. There is nothing at all left obscure or ambiguous but all things are brought into most cleare light by the word and declared to the whole world whatsoeuer is in Scripture And fol. 440. I speake of the whole Sripture I will not haue anie parte of it to be saied to be obscure The like he hath Postilla in festo S. Iacobi fol. 430. and Cont. Cocleum to 2. fol. 410. Neuer any thing was vttered more simply more purely more clearely more easily then the word of God Praefat. Assert art The Scripture is by it selfe No booke more cleare then the Scriture the most certaine the most easie the most cleare interpreter of it selfe prouing iudging and lightning all things And in psalm 37. to 3. fol. 10. If anie of them say that we need the Fathers interpretation the Scriptures are obscure Thou shalt answere That is false No booke in the whole world is most clearely writtē then the holie Scripture which compared to all other bookes is like the Sunne before all other lights Gerlachius disputat 1. tom 1. pag. 9. We say that the whole Scripture is so cleare as it needeth no interpretation at all Zanchius de Scriptura tom 8. col 408. How then can the Scripture be saied obscure in anie parte thereof col 409. If the Scripture be obscure in no parte as before we haue shewed much lesse in those things which are necessarie to saluation And l. 1. Epistol pag. 98. The places of holie Scripture from whence the decrees of Christian religion are drawne are so plaine and manifest as they need no more diligent or clearer exposition Serranus cont Hayum part 3. p. 267. saieth that there is not anie ambiguitie or obscuritie in the matter or words of the Scripture And p. 269. that the Lord hath plainly laied open in the Scripture all the misteries of our saluation Manie more of their like sayings may be seene in my Latin booke cap. 4. art 1. CONFERENCE OF THE FORESAIED WORDS Scripture expressely saieth that in S. Paules epistles there be some things hard to be vnderstood The same say Catholiks Protestants expressely say that the Scripture saieth not that there are some obscure things in S. Pauls epistles that the Scripture the whole scripture is easie that the whole scripture is so cleare as it needeth no interpretation at all that no parte of it is obscure that all things are cleare whatsoeuer is in the word and declared to the whole world that the Scripture is the easiest and clearest interpreter of it selfe that no booke in the whole world is so cleare as the Scripture and that being compared to them it is like the Sunne to other lights Which are so manifestly contrarie to Scripture as Protestants thēselues sometimes confesse it See lib. 2. c. 30. ART II. WHETHER SCRIPTVRE CAN BE vnderstood without the light of the holie Ghost SCRIPTVRE EXPRESSELY DENIETH. 2. Peter 1. v. 20. Vnderstanding this first that no prophetie Scripture not vnderstood of our selues or exposition of Scripture is made by priuat interpretation Matth. 13. v. 11. To you it is giuen to know the misteries of the kingdome of heauen but to them it is not giuen Luc. 24. v. 45. Then he opened their vnderstanding that they might vnderstand the Scriptures CATHOLIKS EXPRESSELY DENIE D. Stapleton l. 11. de Principijs c. 2. The spirit of God of whome the vnderstanding of the Scriptures is to be asked and giuen is not to be sought in the Scriptures themselues PROTESTANTS EXPRESSELY AFFIRME Whitaker l. 1. de Scriptura c. 12. sect 8. The Scriptures may Scripture not vnderstood by onely reading without the holie Ghost be known by onely reading l. 2. c. 8. sect 16. I say that the Scriptures may be vnderstood before faith and without faith Againe But if thou thinkest that the Scriptures cannot be vnderstood at all without peculiar lightning of the holie Ghost thou art in a great errour And Controu 1. q. 6. c. 13. For so much as appertaineth to the knowledge of the letter the Church hath no priuiledge Morton in Apol. part 2. l. 5. c. 10. Anie one though neuer so Anie may vnderstand the Scripture so impious may search the Scriptures to knowledge though not to wisdome that is to the knowledge of truth though not to the attayning of saluation Beza l. de notis Eccles vol. 3. p. 137. But for to vnderstand what the Prophets and Apostles haue in summe thought and thought of euerie article of our religion there needeth onely a wit not wholy dull
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
teacheth that Christ praied that S. Peters faith should not faile which vndoubtedly he obtained The same say Catholiks Protestants expressely teach that S. Peter lost his faith erred from faith did not retaine faith did apostotate that his faith failed that infidelitie preuailed against him Which is so open a contradiction of Scripture as diuers Protestants confesse it See l. 2. c. 30. ART V. WHETHER THE APOSTLES were foundations of the Church SCRIPTVRE EXPRESSELY AFFIRMETH. Apocalip 21. v. 14. And the wall of the cittie hauing twelue The Apostles foundations of the Church foundations and in them twelue names of the twelue Apostles of the lambe Ephes 2. v. 20. You are citizens of the Saintes and the domesticals of God built vpon the foundation of the Apostles and Prophets Iesus Christ himselfe being the highest corner stone CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 1. de Pontif. c. 11. All the Apostles were foundations of the Church PROTESTANTS EXPRESSELY DENIE Whitaker Controu 4. q. 1. c. 2. It is contrarie to the analogie Not foundations of the Church of faith that any man should be a foundation of the Church Moulin in his Bucler p. 380. The Apostles were not the foundations Peter Martyr in locis clas 4. cap. 3. § 4. If we read in the Fathers as we do in the Apocalips that there are twelue foundations here foundation is not put for the route of the building but for great stones which are next to the foundation Beza in Ephes 2. vers 20. The Apostles and Prophets were builders of this temple that is of the Church of God as also now faithfull Ministers are but not the foundation it selfe Herbrandus in Compend Theol. loco de Eccles The Apostles are not the foundation of the Church but by their doctrine of Christ they laied the foundation THE CONFERENCE Scripture expressely saieth that there are twelue foundations of the Church and in them written the names of the twelue Apostles that we are built vpon the foundatiō of the Apostles Christ being the cheefe corner stone where there is manifest distinction made betwene the foundation on which we are built and Christ Catholiks say the same Protestants expressely say that the Apostles were not foundations that they were not foundations of the Church but builders not foundations but great stones next to the foundation that no man can be a foundation of the Church Which are so contrarie to the Scripture as some Protestants confesse it See l. 2. c. 30. ART VI. WHETHER THE APOSTLES were simply to be heard or beleiued without examination of their doctrine SCRIPTVRE EXPRESSELY AFFIRMETH. Luc. 10. v. 16. He that heareth you heareth me The Apostles were simply to be heard 1. Thessalon 1. v. 12. We giue thankes to God without intermission because that when you had receaued of vs the word of God you receaued it not as the word of men but as it is indeed the word of God The same also is proued by the testimonies cited in the next article CATHOLIKS EXPRESSELY AFFIRME D. Stapleton Defens cont Whitak l. 3. sect 5. It is absurd to iudge of the Apostles doctrine Antidot Act. 17. v. 11. Christ hath ioyned his trueth and the Apostles preaching so narrowly as he saied who heareth you heareth me Why then not also who examineth your doctrine examineth my trueth PROTESTANTS EXPRESSELY DENIE Whitaker Controu 2. quaest 5. cap. 11. If the Apostles be not simply to be heard but to be examined according to the rule Not simply to be heard of Scripture and to be receaued so farre forth as they agree with it and to be reiected as they differre much lesse c. And l. 2. cont Dureum sect 2. When Paul preached to the Berheans they examined the Scriptures for to know fully whether those things which Paul tought agreed with Scriptures And this their example is allowed with the highest testimonie of the holie Ghost and proposed to all Christians to be imitated Caluin in Actor 17. vers 11. The Thessalonians did not take vpon to examin whether Gods trueth were to be receaued or no onely they examined Pauls doctrine to the line of Scripture For the Scripture is the true touchstone by which all doctrins are to be examined And seing the Spirit of God praiseth the Thessalonians it prescribeth in their example a rule for vs. It was lawfull for the disciples to examine Paules doctrine And 4. Institut c. 8. § 4. The Apostles in their verie name do shew how farre their commission stretcheth Forsooth if they be Apostles let them not prate what they list but faithfullie deliuer his commandments who sent them Luther Praefat. Assert Artic. to 2. If S. Pauls Ghospell or the new testament must haue beene tried by the ould Scripture whether it were so or no what did we who would haue the Fathers sayings examined by the Scripture Daneus Contr. 4. p. 611. It is most false that he writeth that the doctrine and sentence of the Apostles was not examined of the disciples and auditours Yea Christ himselfe commandeth his owne doctrine to be so examined Io. 5. 39. THE CONFERENCE Scripture expressely saieth that who heareth the Apostles heareth Christ that their word is not the word of men but the word of God and as such receaued of such as are faithfull The same say Catholiks Protestants expressely say that the Apostles are not to be heard simply but first to be examined that all Christians ought to imitate the Betheās in examining S. Pauls doctrine that the Apostles must not prate what they list that the Ghospell must be tryed by the ould testament ART VII WHETHER THE APOSTLES were sufficient witnesses of the trueth SCRIPTVRE EXPRESSELY AFFIRMETH. Ihon 15. v. 27. The Spirit of trueth shall giue testimone of me The Apostles were sufficiēt witnesses and you also shall giue testimonie because you are with me from the beginning c. 21. v. 24. This is that disciple which giueth testimonie of these things and hath written these things and we know that his testimonie is true c. 1. v. 7. This man came for testimonie to giue testimonie of the light that all might beleiue through him Actes 1. v. 8. You shall receaue the vertue of the Holie Ghost comming vpon you and you shal be witnesses vnto me in Hierusalem and in all Iewrie and Samaria and euen vnto the vtmost of the earth c. 5. v. 32. And we are witnesses of these words and the Holie Ghost whome God hath giuen to all that obey him c. 10. v. 42. Him God raised vp the third day and gaue him to be made manifest not to all the people but to witnesse preordinated of God to vs who did eate and drinke with him after he rose againe from the dead 3. Ihon. v. 12. And we giue testimonie and thou knowest that our testimonie is true Exode 14. v. 31. And they beleiued our Lord and Moises his seruant CATHOLIKS EXPRESSELY AFFIRME D. Stapleton Defens Contr. Whitaker l. 1.
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
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
1. Bernen f. 532. As if the Apostle should say this is the meaning of those things which we haue tould It is not flesh which is set afore vs albeit now I haue vouchsafed it that name nor likewise blood but bread and drinke OEcalampadius in Hospin lib. cit f. 41. Not without follie Not the selfe same bodie would we binde men to confesse that this selfe same bread is the bodie of Christ. And f. 118. Some do vrge that the Lords bread is the very bodie of Christ But we say the contrarie Not his verie bodie Bucer in Hospin l. cit fol. 191. Nether is bread the very bodie of Christ but a Symboll of it And 192. All acknowledge that bread and wine are symbols and not the very things themselues of this great misterie Peter Martyr cont Gardiner col 147. The Sacrament of Not lawfull to say This is c. the Eucharist being shewne it is not lawfull for them to say of it all This is my bodie Col. 359. Manifest it is that the Eucharisticall bread is not properly the bodie of Christ And in Dialog col 137. This is my bodie is thus to be expoūded This to wit that which was shewed signifieth my bodie Caluin in Math. 3. ver 16. The bread of the holie Supper is Not Christs bodie called the bodie of Christ not that it is it but because it testifieth to vs that it is truely giuen to vs for meate Beza in Catechismo sect 9. This bread and this wine are Not our spirituall food they not our spirituall food No but they signifie to vs that from which life euerlasting proceedeth And lib. quaest quaest 207. pag. 356. So if you properly vnderstand this saying it wil be no lesse false that bread is the bodie of Christ then that a gourd As false that it is his bodie as that a gourd is a man Not Christs true bodie is a man Daneus Cont. de Euchar. c. 10. That Sacramentall bread is not the true and reall bodie of Christ The bread which Christ reached to the Apostles was not the true bodie of Christ And c. 1. Whēce it followeth that the signes remaine signes and seales and neuer become the thing it selfe which is signified to wit the true flesh and true blood of Christ Volanus l. 1. cont Scargam p. 793. Surely bread is not that Not the naturall bodie true and naturall bodie of Christ albeit it be called but sacramētally his bodie Musculus in locis tit de Signis The bread of the lords Not the verie bodie Supper is not the verie bodie of Christ CONFERENCE OF THE FORESAIED WORDS Scripture expressely saieth that the Eucharist or that which our Sauiour after his last supper gaue with his hands to his Apostles to eate and drinke was his bodie blood and to put vs out of doubt what bodie and blood he added His bodie giuen for vs deliuered for vs His blood of the new testament and shed for remission of sinnes And otherwhere that the bread which he would giue vs was his flesh which he would giue for the life of the world The same say Catholiks Protestants expressely say that the bread the holie bread the bread of the Sacrament the Sacramētall bread the lords bread the bread of the supper the bread of the holie supper the bread of the lords supper the bread which Christ reached to his Apostles the Symbols the Signes the Eucharist the sacrament of the Eucharist the Eucharisticall bread is not the bodie of Christ not his very bodie not his bodie it selfe not his true bodie not his substantiall bodie not flesh not Christs true flesh an other thing and much different from Christs flesh not the thing it selfe of this misterie not our spirituall food that Christs words can no way be vnderstood of Christs substantiall flesh that his meaning is not This my naturall bodie That the Eucharist being shewed we may not say if it This is my bodie that though it be called Christs bodie yet it is not his bodie Which are so directly contrarie to the Scripture as many of these men sometimes confesse it as shal be seene cap 30. of the 2. booke But because they do not onely contradict the Scripture in denying the Eucharist to be the bodie of Christ which the Scripture so often and clearly affirmeth but diuers other waies also I will likewise set them downe Secondly therefore they contradict the Scripture in saying that the Eucharist is nothing but a simple ceremonie onely bread onely a type or figure onely a seale or signe of the bodie and blood of Christ which the Scripture so oftentimes saieth is his true bodie and blood Whitaker Cont. 2. q. 5. c. 19. Sacraments are onely seales of Onely aseale those goods which are proposed to vs in the word Cartwright in disput Oxonien apud Martyrem p. 134. Onely a signe The Eucharist is onely a signe Spalatensis l. 5. de Rep. c. 6. n. 113. The bread is not the bodie of Christ indeed but onely a signe of it Perkins de Caena to 1. col 858. The bread is called the bodie Onely a signe and seale whereas it is onely a signe and seale of the bodie Melancthon as Luther reporteth in Hospin part 2. Histor A simple ceremonie fol. 194. Accounted the Eucharist no better then a simple ceremonie Confessio Czinge in Syntagmate pag. 196. The Eucharisticall Hath onely the name signes haue not the substance of the things signified but onely their names Helueti in Hospin libr. cit fol. 153. The bread is not the Onely a signe verie bodie of Christ but onely a signe and Sacrament of it Iuel art 10. sect 1. p. 313. The bread in it selfe is very naturall Very naturall bread bread art 21. sect 1. p. 443. The misticall bread is not Christ himselfe but onely a sacrament of Christ Zuinglius de Caena to 2. f. 286. The bread is onely a figure Onely a figure wherewith is signified that bodie which we ought to remember f. 291. This drinke was nothing else indeed but wine 293. Nothing Nothing els but a signe Nothing but bread and wine else but a signe and figure And. 296. The Apostles themselues neuer called this bread the bodie of Christ but onely bread And in Respons ad Lutherum fol. 431. It is nought els but bread OEcolampadius apud Zuinglium to 2. fol. 503. These particles This that we denie not to be certaine infallible tokens No hing but commō bread but such they are as teach that here is nothing els but common bread And ibid. 510. The drinke is a pure and bare creature and nought els beside Caluin de administr Caenae p. 41. Let vs account it enough Nothing but a note and signe if bread and wine be giuen vs for a note and signe In admonit vlt. ad Wesphal p. 826. What other is the bread As the Doue was the Holie
that what the Scripture simply saieth is the bodie and blood of Christ Protestāts say is onely ostensiuely or in shew onely figurasiuely by resemblance and no otherwaies but metonymically not properly no otherwise then a keye is a house is the bodie and blood of Christ Fourthly they cōtradict the holie Scripture in that they denie that Christs bodie is present in the Supper in the Eucharist in the Eucharisticall bread or in the Sacrament in which according to Christs words it was so present as he badde his Apostles take it with their hands and eate it The Pseudosynod of London in Hospin part 2. Histor d. 220. No faithfull man ought to beleiue or professe the reall Reall presence not to be beleiued Christs bodie not in the Sacrament Not present in substance and substantiall presence of Christs flesh in the Eucharist Whitaker in Respons ad Demonstr Sanderi pag. 741. Christs bodie is not in the Sacrament nor in infinite Sacraments Iuel Defens Apol. p. 221. Thus is Christs bodie present not really nor in suhstance but onely in misterie Agayne As Christ is present in the one Sacrament of Baptisme euen so and none otherwise is he present in the other of the Eucharist which Absent in bodie he repeateth p. 264. And p. 234. Christ is present in maiestie absent in bodie 272. By abuse of speech they say the bodie of As the people in the Cuppe Christ is laied vpon the table 273. As people is in the Cuppe so is Christs blood in the Cuppe The like he hath artic 8. diuis As he dieth in the Sacrament 1 And art 12. diuis 14. As Christ dyeth in the Sacrament so is his bodie present in the Sacrament Perkins in his Ref. Cathol Contr. 10 ca. 1. We hould and Present as a thing to the name teach that Christs bodie and blood are not present with the bread and wine in respect of place of coexistence but by Sacramentall relation or this manner When a word is vttered the same comes to the eare and at the same instāt the thing signified comes to the mynde and thus by relation the word and the thing spoaken of are both present together Zuinglius in Respons ad Propos Eckij to 2. fol. 576. of this proposition The true and liuelie bodie of Christ and his blood are present in the Sacrament if the Altar Maketh this Not present in the Sacrament censure This proposition is nether pious nor Christian Serm. 1. Bernae fol. 527. Three articles of Christian faith directly fight against the presence of the bodie and blood of Christ in the Supper Not in the Supper Present by cōtemplation In Respons ad Lutherum fol. 363. By contemplation Christ is in the Eucharist 420. As for substance there is nothing present besides bread and wine 456. We willingly graunt and confesse that Christs bodie is in the Supper in the same manner As our bodies are in heauen that our bodies are now in heauen And in epist ad Principes fol. 546. Seing all this presence is nothing without the speculation Present by speculation of faith it belongeth to faith that these things are or be made present And apud Hospin part 2. Histor fol. 102. I By contemplation beleiue that in the Supper of the Eucharist Christs true bodie is present by contemplation of faith that is that they who giue thāks to the Lord for the guifts giuen vs in his Sonne do acknowledge him to haue taken true flesh truely to haue suffered in it truely to haue wiped away our sinnes with his blood and so that all the matter done by Christ is made as it were present by contemplation of faith But that Christs bodie should be really and in substance present we do not onely denie but auouch to be an error Tigurini in Hospin part 2. fol. 161. The sacramentall vnion By signification wholy consisteth in significatiō And in Scusselburg l. 1. Theol. Caluin art 21. The bodie and blood of Christ are by mere imagination By mere imagination in the Sacrament of the Supper And Carolstadius ib. art 20. The bodie of Christ is not in the Supper Christ is not in Not in the Supper the Sacrament nether can be in it Caluin 4. Instit c. 17. § 30. Whereas our Mediatour is euerie where whole he is alwaies present to his seruants and in the Supper affor deth himselfe present in a speciall manner but so as he is whole there not wholy * Totus nō totum because in his flesh he is contained in heauen vntill he come to iudgment In Defens 2. cont Westphal p. 774. I saied that Christs bodie is exhibited Not present in substance effectually in the Supper not naturally according to vertue not according to substance Se more ib. p. 778. 779 In Consens de re Sacrament art 25. It must needs be that Christs bodie be As farre frō vs as heauen from carth as farre distant from vs as heauen is from earth Which Beza often times repeateth as cont Brent vol. 1. pag. 574. De hypostat vnione pag. 638. lib. quaest resp pag. 673. Resp ad Andream pag. 130. Apol. 1. cont Sainctem p. 302. Resp ad Repetit eiusdem c. 10. p. 50. also Daneus cont Kemnit c. 30. and others Beza cont Heshus vol. 1. p. 278. We say not that Christs Not present in the bread bodie is present in the bread Respons ad Acta Torgensia vol. 368. We may easily vnderstand and declare out of the word the sacramentall manner of presence to wit such as the thing signified Present as the abiect is the thought is offered to the vnderstanding to be knowne and approued and by faith to be embraced and applied to the beleiuer And epist 76. What this presence is we clearly vnderstand and perceaue out of the word of God to wit such as the thing thought vpon is present to our thought and the thing beleiued is present to faith And as Grauerus in Absurdis Caluin cap. 3. § 43. saieth This presence he plainely putteth in imagination Present in imagination Zanchius in Hospin l. cit f. 316. Touching the presence of Christs bodie in the Supper I protest that I do not willingly dispute No ward of presence in the Scripture of it because I read no word of it in Scripture The like he hath l. 2. Epist p. 69. and 89. Peter Martyr in Schusselburg l. 3. Theol. Caluin art 8. I remoue the presence of Christs bodie from the Eucharist And l. Presence remoued from the Eucharist cont Gardiner col 815. The presence of Christs bodie in heauen directly feighteth with the presence thereof in the Sacrament col 994. If besides signification he will that there is a reall presence No presence besides signification that we altogether denie More of their like speaches may be seene in my Latin booke c. 10. art 1. But by these it is
cleare that they say that Christs bodie is not in the sacrament is not present in the Sacrament is not in substance present is absent in bodie is not in the Sacrament nor can be in it is not in the Supper according to substāce is not present in the bread is remoued from the Eucharist that there is no word in the scripture of the presence of Christs bodie in the Supper that his blood is in the chalice as the people are there that he is no otherwise in the Eucharist then in baptisme that he is not there otherwise then a thing is present to our cogitation or a thing to the name thereof or our bodies are now present in heauen finally onely present by speculation and mere imagination Fiftly they contradict the Scripture by saying that no other thing is receaued in the Eucharist or Supper then in baptisme or in the simple word Caluin cont Heshus p. 860. There is no cause why Christ No more present in the Supper then in baptisme Then in the word should be saied to be more present in the Supper then in baptisme p. 847. Surely there is a plaine solution That God giueth not more to the visible symbols then to the word Therefore communication is no lesse truely giuen vs by the Ghospell then by the Supper 4. Instit c. 14. § 14. He is deceaued who thinketh that any thing more is giuen him by the Sacraments then which offered by the word of God he receaueth by true faith § 17 There is no other function of the Sacraments then of the word of God And c. 16. § 5. he saieth that the Sacrament is inferiour to the word Beza in Colloq Montisbel p. 136. There is the same receauing of Christ in the Sacrament which is in the simple word In 2. part respons ad Acta Colloq p. 109. Nothing more is to be sought in the Sacraments then in simple word l. cont Heshus p. 287. Nothing more is giuen in the Supper then in baptisme or in the preaching of the word Bucer in Hospin l. cit p. 161. The memorie of this bodie may More in the word then in the Sacramēt be refreshed by the bread but more fully by the word Peter Martyr in 1. Cor. 11. This is the summe that we vnderstand the bodie and blood of Christ to be offered to vs no lesse by the words of God then by Sacraments In Disput Oxonien pag. 225. We receaue no lesse the bodie and blood of Christ in the word of God then in this Sacrament And cont Gardiner col 1041. I denie not that that is our speach Christs bodie is receaued no lesse in words then in the Sacraments Nether am I afraied to say that we come much better to them by words then by Sacraments Willet Cont. 11. q. 3. c. 557. There is the same substance of both Sacraments Iuel art 5. diuis 5. The word of God is the bodie and blood of Christ and that more truely then is the Sacrament Art 21. diu 1. As Christ entreth into vs by a minister by his word euen so he entreth into vs by the Sacrament of his bodie and no otherwise Defense of the Apol. p. 221. As Christ is present in the one Sacramēt euen so and no otherwise is he present in the other Hereupon Apologia Confess Augustanae cap. de vsu Sacrament saieth that the Sacrament is as it were a picture of the word Melancthon in Disputat tom 4. pag. 513. The Sacrament is like a picture of the promise And lib. contr Anabaptistas As the will of God is shewed in the worde or promise so also it is shewed in the Sacrament as in a picture And oftentimes they say that there is no other presence of Christs bodie in the Eucharist then there is in the simple word as you may see in Beza Apol. 1. cont Sanctem p. 297. in Hospin l. cit fol. 36. 39. and in Concordia discordi f. 205. So that they plainly say that Christ is no more present in the Supper then in baptisme no more cōmunicated in the Supper thē in the Ghospell no more receaued in the Sacramēt them in the word that there is the same receauing of Christ in the Sacrament and in the simple word nothing more giuē in the Supper them in preaching no more offered by the sacrament then by the word yea that the Sacrament is inferiour to the word the memorie of Christs bodie more fully refreshed by the word then by this Sacrament that we may better come to Christs bodie by words then by this Sacrament Which are so contrarie to Scripture as sometimes themselues confesse it See lib. 2. cap. 30. Sixtly they contradict the holie Scripture whiles they say that they Iewes receaued Christs bodie before it was borne as truely as we receaue it in the Eucharist Willet Cont. 11. q. 2. p. 544. We do hould and constantly affirme The Fathers no lesse receaued the bodie of Christ thou we and teach that the Fathers in the law receaued no lesse the substance of Christ by faith in their Sacraments then we do in ours Christ was as well exhibited to them in their Sacraments as he is in ours Beza in Colloq Montisbel p. 96. He was as present in their Sacraments as he is to vs in ours p. 69. The Fathers were no lesse partakers of the bodie and blood of Christ then we are in the Lords Supper Respons ad Acta Colloq p. 119. The Fathers as truely receaued Christs true bodie and true blood in the word and in their Sacraments as we by the instrument of the same faith now receaue them Peter Martyr cont Gardiner col 150. The Fathers in the ould testament did no lesse then we eate and drinke the bodie and blood of Christ for so much as pertaineth to the thing it selfe Seuenthly they contradict the holie Scripture in saying that the Eucharist is a symbolicall mysticall and Sacramentall bodie of Christ which the Scripture plainely saieth to be his true bodie Zuinglius de ver falsa relig c. de Euchar. to 2. f. 208. We are here compelled plainely to confesse that this selfe same which Christ gaue with so great diligence and maiestie is his symbolicall Christs symbolicall bodie Sacramentall bodie bodie Respons ad Luther ib. fol. 514. It is easie to vnderstand that this bread which Christ giueth vs is Christs sacramentall bodie that is the signe of his bodie in that manner and forme of speach wherewith shewing the statue of Cocles we say Behould Cocles that stout champion of his countrie Epistola ad Principes fol. 548. The bread is made the sacramentall bodie of Christ Againe Our aduersaries say that Christs naturall and substantiall bodie is giuen we say his sacramentall Hereupon the contention And in Hospin l. cit fol. 143. We are forced will we nill we to confesse that these words This is Misticall bodie my bodie are thus to be vnderstood that is A sacrament of my bodie
or This is my sacramentall or mysticall bodie Oecalampadius in Beza Resp ad Repet Sanctis pag. 48. That bread is a symbolicall bodie Zanchius lib. 1. Epistolarum pag. 280. These three bodies Misticall bodie of Christ we reade in the holie Scriptures His true and naturall his Misticall which is the Church and sacramentall which is bread Daneus Cont. de Euchar. c. 10. Austin confesseth that the Onely Sacramentall bodie bread is onely the sacramentall bodie of Christ but not his naturall bodie Againe The bread which Christ gaue to his Apostles was his sacramentall bodie Vrsinus in Miscellaneis p. 172. There is a bodie of Christ properly so called and a sacramentall which is the Eucharisticall bread Thus we see how plainly they say that the Eucharist is Christs symbolicall bodie his sacramentall bodie his mysticall bodie and not his true bodie Which himselfe saieth most plainly to be his true bodie that very bodie which was giuen and deliuered for vs. Finally we see how manie wayes the Caluinists do contradict the expresse word of God in this one matter First in expressely denying the Eucharist to be the bodie of Christ which the Scripture so often and so plainely affirmeth Secondly in saying that it is onely a signe or figure of Christs bodie which the Scripture plainely and often saieth is his true bodie Thirdly in saying that it is but onely figuratiuely his bodie which the Scripture simply and absolutely saieth is his bodie Fourthly in saying that Christs bodie is but figuratiuely or by faith and imagination in the Eucharist Which the Scripture directly affirmeth to be the substance of the Eucharist Fiftly in saying that Christs bodie is no more receaued in the Eucharist then in the simple word whereas Christ bidde vs take and eate his bodie in the Eucharist but not in his word Sixtly by saying that the Fathers in the ould law receaued Christs bodie in their Sacraments as truely as we do in the Eucharist when as they were neuer bidden to take and eate Christs flesh in their Sacraments as we are in the Eucharist Finally in saying that the Eucharist is Christs symbolicall sacramentall and mysticall bodie which the holie Scripture saieth is his bodie which was giuen and deliuered for vs. ART II. WHETHER CHRISTS FLESH be to be eaten and his blood to be drunke SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 26. ver 26. Take ye and eate This is my bodie ver 28. Christs bodie and blood to be eaten and drunck Drinke ye all of this For this is my blood c. Ihon 6. v. 53. Vnlesse you eate the flesh of the Sonne of man Truely and drinke his blood you shall not haue life in you Et 56. My flesh is truely meate and my blood is truely drinke CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Math. 26. v. 28. For to perfect the new testament and couenant of which Christ speaketh betwixt vs and him no spirituall eating or drinking of the bodie and blood of Christ sufficeth but there is plainely required an externall reall and corporall receauing of them both PROTESTANTS EXPRESSELY DENIE Zuinglius l. de Relig. c. de Euchar. to 2. Christs flesh eaten Christ flesh eaten profiteth not profiteth nothing at all Which he often repeateth in Exegesi fol. 333. 334. 336. 346. and in Ioan. 6. to 4. in so much as Hospin part 2. Histor fol. 181. writeth that Zuinglius euerie where inculcateth that Christs flesh eaten profiteth nothing And c. cit de Euchar. Nether do we thinke that they are to be Not be eaten spiritually heard who determin thus we eate the true and corporall flesh of Christ but spiritually for they do not see that it can not stand together to be a bodie and to be spiritually eaten Againe What is giuen to be eaten is Christs bodie but symbolicall In Exegesi fol. 329. Christ did not command his bodie to be eaten but symbolicall bread Respons ad Luther fol 435. We eate and drinke We eate and drinke nothing but bread and wine nothing but bread and wine In Apol. f. 370. We teach that the onely signe of Christs bodie is eaten in this Eucharisticall Supper Respons ad Billican fol. 264. We are taught that Christs corporall flesh can be no way eaten And as Hospin lib. cit fol. 181. saieth Zuinglius euerie where inculcateth that the true and reall flesh of Christ cannot be eaten so much as spiritually and that to eate Christs flesh is nothing els but to beleiue Oecolampadius in Hospin l. cit f. 75. Flesh eaten profiteth nothing but the spirit And in Schusselburg lib. 1. Theol. Caluin Mistica artic 22. I do not read in the Euangelists that they bidde receaue and eate Christs bodie Carolstadius in Scusselburg l. cit art 28. This I know that Christ neuer gaue his bodie that we should receaue it For he saieth My flesh profiteth you not Tigurins in Schusselburg lib. cit artic 23. His flesh on earth profited for to accomplish our saluation now it profiteth no more Peter Martyr cont Gardiner col 146. It is farre from the Christs bodie not to be truely eaten He gaue not his bodie but bread He exhibited not his bodie in substance bodie of the Lord to be truely eaten Confessio Czengerina c. de Caena p. 193. Yea after the pronouncing of Christs words Christ gaue bread to the Apostles and not his bodie Caluin defens 2. cont Westphal pag. 774. I saied that Christs bodie was exhibited effectually in the Supper not naturally according to vertue not according to substance Beza Resp ad Acta Torgens vol. 3. p. 68. What is eaten with the mouth auaileth nothing to eternall and spirituall life Perkins in Cathol reform Cont. 10. c. 3. Though the bodie may be bettered with spirituall food of the soule yet cannot the soule be fedde with bodily food Polanus in Grauer in Absurdis Caluin cap. 3. Those words of Christ Take eate are not spoaken of Christs bodie for nether The words not ment of his bodie tooke he that into his hands nether brake nor gaue it to his disciples And albeit sometimes they say in words that they eate the bodie of Christ yet they adde that to eate is nothing but to beleiue as we haue already repeated out of Zuinglius and haue cited more places of their like sayings in my Latin booke c. 10. art 2. or by word Body or Flesh they vnderstand not Christs true body or flesh but some other thing as the same Zuinglius doth Respons ad Luther tom 2. fol. 390. In Exegesi fol. 350. and 333. and in Explicat art 18. tom 1. fol. 37. In like sorte how beit sometimes in words they say they eate the substance of Christs bodie yet Beza confesseth Apolog. 1. cont Sainctem pag. 294. that vnwillingly they vse the name Substance and as he addeth Respons 3. ad Selneccer pag. 271. Manie of them refuse it and not without cause and that is euident by the words now cited out of Caluin
more in my Latin booke art 6. THE CONFERENCE Scripture expressely saieth that euerie one and whosoeuer dimisseth his wife and marrieth an other committeth aduoutrie that a woman parted from husband must be reconciled to her husband or remaine vnmarried that she is bound to the law of marriage so longe as her husbād liueth that man cannot separate those whome God hath ioyned The same say Catholiks Protestants expressely say that who hauing put away his wife for adulterie marrieth an other doth not commit aduoutrie that one may marrie againe for aduoutrie for malitious forsaking for deniall of coningall dutie for incitation to wickednesse for leprosie that whordome dissolueth marriage that one may haue ten or more fugitiue wiues at once that if the Mistresse will not the Maide may be called ART VII WHETHER THEY WHO lie a dying are to be anointed with oile SCRIPTVRE EXPRESSELY AFFIRMETH. Iames 5. v. 14. Is anie man sick among you Let him bring in the preistes of the Church and let them pray ouer him anoiling The sick are to be anointed with oile him with oile in the name of our Lord praier of faith shall saue the sicke and our Lord shall lift him vp and if he be in sinnes they shal be remitted CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 14. Can. 2. If anie shall say that the holie anoiling of the sicke giueth not grace nor remitteth sinnes nor lightneth the sicke but that is now ceased as if in ould time is had beene onely the grace of curing be he accursed PROTESTANTS EXPRESSELY DENIE Confessio Saxonica art 19. That which is now called extreme Not to be anointed with oile vnction is now a spectacle full of superstition Confess Heluet. c. 19. calleth it a deuise of man Et Confess Writemberg An vnprofitable and idle ceremonie Caluin 4. Institut c. 19. § 18. Of the same nature is the anoiling of the sick to wit an histrionicall hipocrisie It pertaineth not now to vs. Beza in Confess c. 7. sect 11. The sacrament of anoiling is idle and vaine and now altogether superstitious Hospinian part 2. Histor f. 23. The preists were commanded that they should not anoile those that dyed for that was superstitious and contrarie to the expresse word of God THE CONFERENCE Scripture expressely saieth that those thall lie a dying are to be anoiled with oile and it promiseth remission of sinnes to them The same say Catholiks Protestants expressely say that this anoiling pertaineth not to vs that it is hypocrisie an idle and vaine ceremonie and contrarie to the expresse word of God ART VIII WHETHER THE SACRAments of the ould law were of equall vertue with oures SCRIPTVRE EXPRESSELY DENIETH. Hebr. 10. v. 1. For the law hauing a shaddow of good things to Sacraments of the ould law shadows of the new come not the very image of the things c. Coloss 2. vers 17. Let no man therefore iudge you in meate or in drinke or in parte of a festiuall day or of the new moone or of the Sabboths which are a shaddow of things to come but the bodie Christs CATHOLIKS EXPRESSELY DENIE Councel of Trent Sess 7. cap. 2. If anie shall say that the very sacraments of the new law do not differ from the Sacraments of the ould law but because they be other ceremonies and ether rites be he accursed PROTESTANTS EXPRESSELY AFFIRME Whitaker l. 8. cont Dureum sect 39. Paul expressely teacheth Equall to the Sacraments of the new law that the Israelites had the same sacraments in substance which Christ deliuered vnto vs. Confessio Heluet. c. 19. For so much as belongeth to that which is the cheefe and the substance in the sacraments the sacraments of both people were equall Lutherus l. de Captiuit to 2. fol. 75. It cannot be that the new sacraments do differ from the ould sacraments Caluin 4. Institut cap. 14. § 23. The Apostle speaketh not more honorably of them then of these In the sacraments he maketh them equall to vs. Whatsoeuer he gaue vs in the Sacraments the same the Iewes in ould time receaued in theirs what vertue ours haue the same also they felt in theirs Beza ad Repetit Sanctis c. 8. p. 30. Vnlesse with the Apostle you make the ould sacraments the same indeed there wil be litle or no difference at all betweene the true God and the false God of Marcion THE CONFERENCE Scripture plainely saieth that the Sacraments of the ould law differed from the sacraments of the new as much as a shaddow differeth from the image or from the bodie it selfe The same say Catholiks Protestants plainely say that in substance they were the same were equall did not differ that what vertue we receaue in our Sacraments the Iewes felt the same in theirs THE SVMME OF THIS CHAPTER OF the other Sacraments The things which haue be declared in this chapter do euidently demonstrate how differently Protestāts thinke of the other Sacraments from the holie Scripture For the Scripture together with Catholiks teacheth that Preists forgiue sinnes that sinnes are to be confessed to men that grace is giuen by Imposition of hands that hands are to be imposed vpon those that are baptized that Matrimonie is a Sacrament that one wife being put away it is not lawfull to marrie an other that those who lie a dying are to be anointed with oile that our Sacraments are more excellent then those of the ould law All which are denied of Protestants They also shew that Protestants in this matter also keepe their ould custome and steale from Preists power to forgiue sinnes steale away the necessitie of confessing sinnes to men from the baptized they steale imposition of hands and from the imposition of hands vertue to giue grace from Matrimonie also they steale the nature of a Sacrament and the indissolubilitie thereof from those that die their anoiling and from all our Sacraments their excellencie and vertue aboue the Sacraments of the ould law And thus farre of the Sacraments Now touching Faith CHAPTER XII OF FAITH ART I. WHETHER FAITH BE A WORKE or to beleiue be to doe SCRIPTVRE EXPRESSELY AFFIRMETH. I HON. 6. v. 28. 29. They saied therefore to him Faith is a worke what shall we doe that we may worke the workes of God Iesus answered and saied to them This is the worke of God that you beleiue in him whome he hath sent Act. 16. vers 30. The Gailer saied to S. Paul and Hilas Maisters what must I doe that I may be saued But they saied To beleiue is to doe Beleiue in our Lord Iesus and thou shalt be saued and thy house Iames 2. v. 19. Thou beleiuest that there is one God Thou doest well CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Ioan. 6. v. 30. The worke of faith because it is a worke of man wherewith he beleiueth and giueth glorie to God is an actiue and free worke PROTESTANTS EXPRESSELY DENIE Luther de Captiuit Babilon to 2. fol. 71. Faith is no
there is a Christ The Epistle to the Hebrews in he whole eleuenth chapter putteth the obiect of it diuers and manifould but faith cannot nor must not be saied to iustifie in regard of them all Zuinglius in Ioan. 2. to 4. Manie beleiue Christ to be the Sonne of God that he was borne suffered and raised from death but this faith iustifieth not Sadeel in Resp ad Artic. abiurat 33. It is not sufficient if I beleiue that Iesus Christ came into the world suffered death rose againe and ascended into heauen For this historicall faith will not saue me Of the same opinion are other Protestants as appeareth by their words cited in the former article as also because they denie that the Catholik or as they speake historicall faith wherewith we beleiue what God hath reuealed generally to all is iustifying faith and likewise because they will haue iustifying faith to be onely a speciall trust which euerie elect man hath of Gods fauour towards himselfe THE CONFERENCE Scripture expressely saieth that the faith of the diuinitie of Christ maketh God to abide in vs and vs in God that it maketh men blessed is that which sufficieth to baptisme and which giueth life Catholiks say the same Protestants expressely say that faith wherewith Christ is beleiued to be God and man helpeth none that that faith wherewith all the misteries of our redemption are beleiued is a feigned faith that it is no iustifying faith wherewith we beleiue Christ or that he was borne suffered and rose againe ART IV. WHETHER IVSTIFYING faith be one SCRIPTVRE EXPRESSELY AFFIRMETH. Ephes 4. v. 5. One Lord one faith one baptisme Faith is bu◠one CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 1. de Iustif c. 5. There are not manie faithes For there is but one faith by reason of one and the same formall obiect whereby all things are beleiued PROTESTANTS EXPRESSELY DENIE Scharpe de Iustif Contr. 1. Iustifying faith according to Faith is twoefould the diuersitie of the subiect is twoe fould one of Infants an other of men The faith of Infants can nether haue knowledge nor application of the promises of grace as in men it hath yet Infants haue their notions stirred vp by the Holie Ghost Polanus 2. part Thes tit de Fide p. 611. Infants albeit Infants haue a different faith from men they haue not the same faith in all points that men haue by reason of the weaknesse of their organs yet they haue some thing correspondent to it which the Holie Ghost worketh immediatly in them according to their capacitie and strenght for their iustification Caluin 4. Institut cap. 16. § 19. I will not rashly say that Infants are indued with the same faith which we feell in our selues Et § 21. If hauing receaued baptisme they departe this life before they come to years of discretion God reneweth them by the vertue of his spirit in a manner vnknowne to vs which himselfe alone knoweth Beza in Explicat Christianismi vol. 1. p. 186. Faith is in a manner twoefould One wherewith Christ is knowne in common and as it were generally to wit wherewith we assent to the historie of Christ and the propheties written of him which faith is sometimes giuen euen to the reprobates An other which is proper and peculier to the elect In Colloq Montisbel pag. 402. The learnedest Diuines of our age do not say that faith it selfe is actually infused into the mynd of Infants but onely some beginning thereof and as it were some seed or roote Wherefore Iacobus Andreae ib. fol. 403. saieth Your worshippe if I haue well vnderstood you discourseth of a double kinde of faith whereof A double kinde of faith the one is ioyned with vnderstanding the other is esteemed of you like to seede Kemnice in 2. part Exam. Concil Trid. p. 92. denieth that Infants haue the same faith which men haue but some other thing which saieth he we nether well vnderstād nor can expresse by words what it is yet we call it faith because Scripture calleth that instrument wherewith the kingdome of heauen is gotten faith THE CONFERENCE Scripture as plainely saieth that there is but one faith as it saieth that there is but one God one baptisme The same say Catholiks Protestants plainely say that faith is twoefould that Infants haue some things correspondent to faith that they haue not altogether the same faith that men haue that they are renewed in a manner vnknowne to vs that they haue onely a beginning root or seed of faith that we know not what it is which they haue in steed of of our faith that there is a twoefould faith one with vnderstanding an othet without that there is one faith of Infants an other of men one of the elect an other of reprobats ART V. WHETHER ALL THE ARTIcles of faith may be beleiued without the Holie Ghost SCRIPTVRE EXPRESSELY DENIETH. Math. 16. v. 17. Flesh and blood hath not reuealed it to thee Faith not without the holie Ghost but my Father which is in heauen 1. Corint 12. v. 3. No man can say our Lord Iesus but in the Holie Ghost 2. Cor. 3. v. 5. Not that we be sufficient to thinke any thing of our selues as of our selues but our sufficiencie is of God CATHOLIKS EXPRESSELY DENIE D. Stapleton lib. 8. Princip cap. 2. It is an errour that anie can beleiue all the articles of faith by onely humane faith PROTESTANTS EXPRESSELY AFFIRME Whitaker Contr. 1. q. 4. c. 1. We may in some sorte know all the doctrine of Scripture and haue historicall faith by the All articles may be beleiued without the holy Ghost ministerie of the word so that we know all the articles of faith and iudge them to be true and that without internall light of the Holie Ghost as manie wicked men and the Diuels doe Perkins in Gal. 2. to 2. fol. 89. The Papists define iustifying faith that is a guift of God wherewith we beleiue the articles of faith and all the word of God to be true But this faith the diuels haue The same say Melancthon and Beza cited in the former article and others who teach that diuels may haue the same Catholik or as they speake historicall faith wherewith the misteries of faith are beleiued which Christians haue Wherevpon thus writeth Pareus in Gal. 3. lection 32. Without trust it would be onely historicall faith which euen hypocrites haue yea the Diuels themselues who know and beleiue the Ghospell to be true THE CONFERENCE Scripture plainely saieth that flesh and blood reueale not the diuinitie of Christ but the heauenlie Father that none cā call Iesus Lord but in the Holie Ghost that of our selues we are not able so much as to thinke any good The same say Catholiks Protestants plainely say that without the light of the Holie Ghost we can iudge all the articles of faith to be true that it is not a guift of God te beleiue all the articles of faith and all
grace into Infants Perkins Cathol reform Contr. 16. c. 1. pag. 271. Though a Desire to beleiue is sufficient desire to repent and to beleiue be not faith and repentance in nature yet in Gods acceptation it is God accepting the will for the deed p. 272. Now if any shall say that without a liuelie faith in Christ none can be saued I answere that God accepts the desire to beleiue for liuelie faith in the time of temptation and in the time of our first conuersion p. 273. Certaine it is that God in sundrie cases accepts of this desire to beleiue for true faith indeed See Rogers on the 25. Art p. 147. Zuinglius de Prouidentia to 1. fol. 370. It is not generall Faith not necessarie to saluation that who hath not faith is to be damned Againe As for the damnation of the incredulous they onely are vnderstood who heard and beleiued not of others we cannot iudge De Peccato orig to 2. f 118. That who beleiueth not shal be damned is not to be vnderstood absolutely but of thē who hauing heard the Ghospell would not beleiue Et in Exposit Fidei to 2. fol. 659. Heathens may be saued he saieth that in heauen we shall find Hercules Theseus Numa and such like Pagans and his opinion therein defend the Tigurins in their Confession of faith Bullinger in the Preface thereof Gualter in Praefat. operum Zuinglij in Apologia pro eodem And the same doctrine of the saluation of Pagans mantayne Erasmus Thommer Hardenberg Tossanus and other Protestants as Schlusselburg reporteth l. 3. Theol. Caluin art 7. Bucer in Math. 19. Furthermore out of that that Infants Infants saued without faith want faith nothing lesse is concluded then which some thinke that therefore they please not God nor are Saintes Musculus in locis tit de baptismo Infants are saued by Gods election albeit they be taken out of this life not onely without baptisme but also without faith Caluin in Math. 19. v. 14. That they auouch that we are no other waies reconciled to God and made heires of adoption then by faith that we confesse of such as are of discretion but for so much as pertaineth to infants this place conuinceth it to be false Et 4. Instit c. 16. § 29. 31. li. cont Seruet p. 647. he writeth that that sentence Euerie one that beleiueth not the Sōne of God abideth in death belongeth not to infants Beza in Colloq Montisbel p. 407. Albeit the children of Christans want faith yet is not baptisme vnprofitable to them Daneus Controuers de Baptismo c. 10. He asketh what No faith needfull to Infants faith it is which we require in the baptisme of Infants I answere None Peter Martyr in Schlusselburg l. 1. Theol. Caluin art 18. The children of faithfull parents are saintes by the mere mercie of God though they haue not true faith in Christ Hungari apud Grauer in Absurdis Caluin cap. 4. sect 25. The children of Christians cannot be properly saied to haue faith yet all that are predestinate amongst them are saued and obtaine the kingdome of heauen THE CONFERENCE Scripture expressely saieth that who beleiueth not shal be condemned is already iudged shall not see life that the wrath of God abideth vpon him and that it is impossible to please God without faith The same say Catholiks Protestants expressely say that Christ dwelleth in Infants though they haue no faith that they please God are saued are Saintes without faith that the sentence of condemnation against incredulous belongeth nether to infants nor to such as haue not heard the Ghospell that a man may be saued with desire of faith though he haue no faith indeed that in diuers cases God accepteth the desire of faith for liuelie faith that diuers Pagās are saued Which are so contrarie to Scripture as diuers Protestants confesse it See lib. 2. c. 30. ART XVI WHETHER FAITH DO INdeed iustifie or be a true cause of iustification SCRIPTVRE EXPRESSELY AFFIRMETH. The holie Scripture in the places cited before artic 14. Faith is a true cause of Iustification and Saluatiō saieth that we are iustified by faith receaue remission of sinnes by faith liue of faith are saued by faith CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 6. cap. 8. Faith is the beginning of mans saluation the foundation and roote of all iustification CATHOLIKS EXPRESSELY AFFIRME Confessio Belgica art 22. Properly speaking we meane not Faith it selfe doth not iustifie that faith it selfe by it selfe or of it selfe doth iustifie vs as which is onely as it were an instrument with which we apprehend Christ our iustice Whitaker ad Demonstrat 10. Sanderi Faith is not cause No cause of saluation of our saluation Perkins in Galat. 3. Faith doth not cause worke or procure Saluation dependeth not of faith our Saluation In Serie causarum cap. 57. Saluation dependeth not of our faith The same hath Sutclife cited art 14. Illyricus in Claue Scriptur part 2. tract 6. col 551. Faith the word and Sacraments are saied to saue vs whereas God alone doth such things col 552. It is often saied Thy faith hath made thee safe whereas the onely mercie of God and his omnipotencie apprehended by faith doth that Whereupon he addeth that Faith no true cause saluation in the Scripture Effects are often times attributed to not true or not to principall causes Zuinglius in Elencho to 2. f. 34. Here is a diffcultie Hou faith doth make blessed or iustifieth But whatsoeuer seemeth hard to loose flieth a sunder with a small stroke of the figure synechdoche For faith is taken for the election the predestination and vocation of God all which goe before faith Bucanus in Instit Theol. loco 31. Nether the worke nor act Faith doth not iustifie vs of faith doth iustifie vs but Christ himselfe whome we apprehend by faith Pareus l. 1. de Iustif c. 17. It cannot be saied with out plaine absurditie and falsitie that we are iustified by faith or out of faith as by an efficient or formall cause Againe By no means that efficiencie or vertue of iustifying can be ascribed to faith without absurditie and falsitie Tilenus in Syntagmate c. 41. This speech Faith doth iustifie vs is figuratiue and metonymicall and hath this sense God iustifieth the beleiuer for the merit of Christ which the beleiuer by onely faith apprehēdeth c. 56. Baptisme goeth before saluatiō but causeth it not which we giue not to faith properly but onely metaleptically THE CONFERENCE Scripture plainely saieth that Faith truely causeth iustification and saluation The same say Catholiks Protestants plainely say that faith is no cause of our saluation nether worketh not procureth our saluation that our saluation dependeth not vpon our faith that faith doth not iustifie vs that without absurditie and falsitie it cannot be saied faith is ether efficient or formall cause of iustification or hath vertue of iustifying ART XVII
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
she fluck in his garmēt rather then by praier offered her selfe to be cured of him perhaps she slipt a litle out of the way through incōsiderate zeale In Math. 14. v. 36. cit It is credible that they were somewhat superstitious Some what superstitious seing they restrained Christs grace to the touching of his garment Daneus Cōtr. 4. p. 1348. He supposeth that they who did those Erroneous things Math 9. Act. 5. 19. cit did not erre which is false albeit sick persōs were heard of God cured of their diseases Againe God did not approue the manner which they chose Whose very words repeateth Hospin l. de origine Templorum p. 132. Confessio Heluet. c. 4. Who will beleiue that a shaddow or image of a bodie could bring any profit to the godlie THE CONFERENCE Scripture plainely teacheth that Christ both by word and deed approued the faith of the woman which reuerently touched the hemme of his garment that he both suffered others to touch the hemme of his garment and by miracles allowed their fact and that by great miracles approued their faith who touched the shaddow of Saint Peter or the napkins of Saint Paul Catholiks say the same Protestants plainely say that perhaps there was some errour or vice in the faith of the woman who touched the hemme of his garment and that she slipt a litle out of the way that they were superstitious who touched our Sauiours garment that they erred who touched his garmēt or the shaddow of S. Peter or napkins of S. Paul and that God did not approue their manner of doing that none will beleiue that a shaddow can do any good to the godlie Which are so opposite to Scripture as Protestants confesse it See lib. 2. c. 30. THE SVMME OF THIS CHAPTER OF FAITH By those things which haue beene rehearsed in this chapter plainely appeareth how different a faith Protestants haue from the Scripture For the Scripture together with Catholiks teacheth that faith is a worke or action that it beleiueth all the articles of faith or words of God that it cannot be had without the holie Ghost that it is but one and distinct from hope and charitie and inferiour to charitie that it may be without confession of mouth and without charitie or good workes that without good workes it is dead and without them iustifieth not that it iustifieth as it is beleife that indeed it iustifieth and that we do not onely thereby know that we are iustified that it selfe may be imputed to iustice that sometimes it is perfect and is of great value before God that it is necessarie to iustification and saluation that it is not proper to the iust or elect that it is gotten by hearing that it may be lost and that reward is giuen to it All which Protestāts do denie It appeareth also that Protestants play the theiues euē What Protest steale from faith towards faith which they would seeme to esteme and and aduance more then all men and steale from it that it is a worke or action that it beleiueth all things reuealed of God that it is distinct from hope and charitie that it is one that it iustifieth as it is beleife that it iustifieth indeed that it is necessarie to iustification and saluation that it can be perfect that it can be imputed to iustice that it can be rewarded that it is a vertue or truely worthie of the name of vertue And if we take from Faith the nature of a worke or act the beleiuing of all that is reuealed of God the vnitie and distinction from hope and charitie all perfection power of iustifying necessitie to iustification and saluation worthinesse of reward nature of iustice or vertue and finally the very name of vertue we scarce leaue the name of Faith much lesse the thing it selfe Nether onely do they steale so many and so great good properties frō Faith but also attribute manie ill which are contrarie to the nature of it As that it is polluted with infidelitie like to a scabbie or leprous hand need pardon and is sinne Such a Faith foresooth it is which in steed of the Catholik Protest faith is true infidelitie faith described to vs in the Scripture Protestants haue brought into the world which is true infidelitie and sheweth what kinde of men the Authours thereof are And thus farre of Faith Now of good workes CHAPTER XIII OF GOOD VVORKES IN GENERALL ART I. WHETHER ANIE WORKES OF a Sinner before he be iustified may be good SCRIPTVRE EXPRESSELY AFFIRMETH. IAMES 2. v 25. Rahab the harlot was not she iustified A Harlot did good workes by workes Et v. 19. it is saied to a Sinner Thou beleiuest that there is one God Thou doest well Luc. 7. v. 47. Manie sinnes are forgiuen her because A sinner doth well in beleiuing God she hath loued much Et c. 18. v. 13. The publican standing a farre of knocked his breast saying God be mercifull to me a sinner I say to you this man went downe into his house iustified more then he And other place teach that pennance and good workes go before iustification as we shall see hereafter CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 6. Can. 7. If anie shall say that all workes which are done before Iustification in what sorte soeuer they are done are true sinnes or deserue the hatred of God be he accursed PROTESTANTS EXPRESSELY DENIE Perkins in Gal. 3. to 2. We are tought that the actiōs of those The actions sinners are sinne that are not regenerate are sinnes So Rogers on the 10. and 13. article Apologia Confess Augustanae c. de Tradition It is false that he who out of grace doth the workes cammanded doth not sinne c. de Iustif It is false that men doing the precepts out of grace do not sinne Confessio Heluet. c. 15. We must be iust before we do good workes Lutherus Postilla in Dom. post Natiuit The Lord defineth All workes before iustification are euill Are sinnes in the Scripture what workes soeuer go before iustification are euill and of no moment Lobechius Disp 22. The workes of those that are not iustified cānot please God but in his iudgmēt are accounted for sinnes Bucer in Disput Cantabrig pag. 714. What good worke Prouoke Gods wrath soeuer we seeme to doe before iustification is indeed sinne and prouoketh Gods wrath against vs. Peter Martyr in Rom. 11. All workes that are done before iustification are sinnes Caluin in Antidoto Conc. sess 6. c. 9. What workes do they tell vs of that are before iustificatiō Posteritie will scarce be persuaded that there was so much blockishnesse in Poperie that they would set any worke before iustification albeit they denied that it merited so great a good Et 3. Inst cap. 14. § 7. What can sinners Execrable before God alienated from God doe but is excrable in his iudgment Bezal Qnaest resp vol. 1. p. 676. It is foolish to
de Mysterio Trinit to 1. fol. 418. God exacteth Iustice of the the law is dung before God Vncleane the ciuill iustice of the law and in earnest commandeth it though he know that before him it is dung Wigandus in Methodo Doctrinae c. 12. Our good workes are vncleane are dung Vrbanus Regin in Interpr loc com to 1. f. 43. Our workes Filthie generally art filthie Illyricus in Claue Scripturae part 2. tract 6. saieth that Our workes are rifraffe or outcasts vertly vncleane and that they need cleansing Schlusselburg to 7. Catal. Haeret. p. 55. Paul will haue all his righteousnesse to be accounted reiected and contemned as dung and outcasts and Isaias a defiled cloute Caluin in Refut Serueti p. 651. Whē I teach that workes are Stinke before God alwaies mingled as it were with some dreggs so that they stincke before God if they be called to a streit account he saieth that I blaspheme against the Spirit The like he hath de vera Ref. p. 317. Et 3. Instit c. 14. § 16 The Scripture teacheth that all our iustices do stincke in the sight of God vnlesse they draw some good smell from the innocencie of Christ Et c. 12. § 4. Workes if they be iudged according to their worth are nothing but pollution and filth Et concione 158. in Iob Whatsoeuer we can giue to God is stenchie Bucer in Epitome Doctrinae Argent art 9. All Saints account for nothing and dung what good soeuer they did Pareus l. 1. de Iust c. 19. The Apostle simply opposeth the iustice of faith or by faith or the iustice of Christ and God with which alone he wil be found in Gods iudgment against all his workes present past and to come accoūting them all farre lesse for nothing for dung Againe Hitherto the Apostle casting away all his workes as dung is no more blasphemous then the whole Propheticall Church was blasphemous calling all her iustices a defiled cloute which is as filthie a thing Let Bellarmin goe now and crie blasphemies that we call his workes and iustices dung Et l. 2. c. 12. saieth That inherent iustices euen in the state of grace are filth euen all in the rigour of Gods iudgment THE CONFERENCE Scripture expressely faieth that the good workes of the Iust are a sweet odour a most sweet odour a smoake of incense before God The same say Catholiks Protestants expressely say that the good workes of the Iust in the sight of God are filth dung nothing but pollution filth and dung that they are stenchie do stinck before God if they be thoroughly examined that inherent iustices are filth ART IV. WHETHER THE GOOD workes of the Iust be perfectly wholy and intirely good SCRIPTVRE EXPRESSELY AFFIRMETH. Isaie 38. v. 3. Ezechias praieth in these words I beseech Ezechias walked in a perfect hart thee Lord remember I pray thee how I haue walked before thee in trueth and in a perfect hart and haue done that which is good in thine eyes 3. Reg. 11. vers 4. Nether was his hart perfect with our Lord Also Dauid his God as the hart of Dauid his father cap. 15. vers 4. Because Dauid had done right in the eyes of our Lord. 1. Ioan. 4. v. 12. If we loue one an other God abideth in vs and Charitie perfiled his charitie in vs is perfited c. 2. v. 5. But he that keepeth his word in him in verie deed charitie of God is perfited CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 4. de Iustif c. 10. All Catholiks teach that the workes of the iust are simply and absolutely iust and in their manner perfect though not in that perfection but that they may increase PROTESTANTS EXPRESSELY DENIE Whitaker l. 8. cont Dureum sect 89. There is no intire good No intire good in this life of ours in this life l. 9. sect 34. Our workes are manie waies vitious and are not answerable to the perfection of Gods law Ad Ration 8. Campiani In euerie action of man though notable Some vice in euerie act there is some vice which wholy marreth the action and maketh it odious to God if it be examined by the weight of his iustice Perkins in Gal. 5. ver 17. The workes of the regenerate are in In parte euill parte euill Confessio Wittembergens c. de Bonis operibus All the Imperfect good workes which we doe are imperfect nor one can bear the seueritie of Gods iudgment Confessio Augustana c. de operibus The new obedience is farre from the perfection of the law And Apologia eiusdem cap. de Implet legis Our workes are vncleane and need mercie Confessio Heluet. c. 16. There are manie thinges vnworthie Haue manie imperfections of God and very manie imperfections are found in the workes of Saints The like hath Confessio Belgica art 14. and Scotica Defiled art 15. Luther in Gen. 15. to 6. Thy workes are alwaies defiled imperfect and polluted Kemnice 1. part Exam. tit de Iustif Inherent iustice in this life is onely begunne imperfect and vncleane Zuinglius in Marci 10. tom 4. In the iudgment of God all Impure our workes though neuer so good wil be found impure and vncleane Peter Martyr in 1. Cor. 7. ver 19. We do nothing how good Spotted and holie soeuer it seeme to be which indeed is not spotted with manie vices Againe As workes come from vs they are disgraced with infinit filth Caluin l. de lib. arb p. 141. There was neuer anie good worke Lame which euerie way pure and perfect wholy wanted any spot In Math. 5. v. 12. What good worke soeuer cometh from the best mē is lame and vitious In Actor 6. v. 11. The workes of Saints haue alwaies some fault mingled with them The like he hath often times Beza in Confess cap. 4. sect 19. So great is Gods goodnesse that he doth not onely not dislike our workes though most imperfect but also so farre alloweth them as he vouchsafeth them reward Vrsinus in Catechismo q. 62. Our best workes in this life are imperfect and consequently defiled with sinne Pareus lib. 4. de Iustif cap. 10. They proue that the workes of Saints are imperfect and consequently sinnes c. 15. The workes of the Iust haue an imperfect goodnesse their goodnesse whatsoeuer is polluted with the filth of our flesh like as water passing through a filthie channell Et Prooemio in l. 5. The good workes of the iust are not absolutely good but alwaies polluted with inhabiting sinne THE CONFERENCE Scripture expressely teacheth that the good workes of the Iust are good and right in the eyes of God that the charitie of those who loue one an other and keepe Gods word is perfect that Ezechias walked before God in a perfect hart that Dauids hart was perfect before God The same say Catholiks Protestants expressely teach rhat the good workes of the Iust are farre from perfection that there are manie imperfections in
to the parte of Saintes that some are worthie to walke with God in white The same say Catholiks Protestants plainely say that there is no worth at all in good workes that they are vnworthie to come in Gods sight ART VII WHETHER LIFE EVERlasting or reward be promised or giuen to good workes or good workers SCRIPTVRE EXPRESSELY AFFIRMETH. Mathew 20. vers 8. Call the worke men and pay them Hire giuen to workes their hire 1. Tim. 4. v. 8. Pietie is profitable to all things hauing promise Life to come promised to pietie of the life that now is and of that to come Apoc. 2. v. 7. To him that ouercometh I will giue to eate of the tree of life 2. Paralipomen 15. vers 7. For there shal be reward to Reward to workes your worke Math. 25. v. 34. Come ye blessed of my Father possesse you the The Kinkdome giuen for workes kingdome prepared for you from the foundation of the world For I was an hungred and you gave me to eate c. CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 5. de Iustificat c. 3. The Scripture in expresse words saied that this reward is giuen to the worke not to the promise onely PROTESTANTS EXPRESSELY DENIE Zuinglius in Lucae 13. to 4. Workes are not the things to Saluation not giuen to workes Nor heauenlie rewards which God giueth euerlasting safetie Author libri de Iustif to 5. doctrinae Iesuiticae p. 240. It must not be demanded nor granted that heauenlie rewards are giuen to good workes Pareus l. 5. de Iustif c. 3. I say that it is a false glose Call the Nor life euerlasting workmen giue them their hire that is giue the workmen life euerlasting Againe I denie also that life euerlasting is giuen to workers Ministers of Saxonie in Colloq Aldeburg pag. 162. You neuer reade in the Scripture That euerlasting life is giuen to good workes THE CONFERENCE Scripture expressely saieth that hire is giuen to workmē that to him that ouercometh is giuen to eate of the tree of life that to pietie is promised both this life and the next that there is reward to workes The same say Catholiks Protestants expressely say that life euerlasting is not giuen to workmen that it is a false glose Giue the workmen their hire that is giue workmen life euerlasting that God giueth not eternall life to workes that he giueth not heauenlie rewards to workes ART VIII WHETHER GOOD WORKES of the Iust be meritorious before God SCRIPTVRE EXPRESSELY AFFIRMETH. Eccles 16. v. 15. All mercie shall make place to euerie man Merit in good workes according to the merit of his workes Hebr. 13. ver 19. And beneficence and communication do not God promerited forgette for with such hostes God is promerited CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 6. c. 16. We must beleiue that nothing is wanting to those that are iustified whereby fully they may not be iudged to haue truely merited life euerlasting in due time by the workes which are done in God so they departe hence in grace PROTESTANTS EXPRESSELY DENIE Confessio Wittenberg c. de Iustif Before the tribunall of God where true and eternall iustice and saluation is handled No place at all for merits there is no place at all for the merits of men Confessio Belgica art 15. We do good workes but not to Merit is vanitie merit any thing by them For what can we merit Confessio Scotica art 15. Whosoeuer brag of merit of their workes brag of vanitie Perkins Cathol reform Contr. 5. c. 1. We renounce all personall All personall merit renounced merits that is all merits within the person of any mere man c. 2. It must needs be a fanaticall insolencie for any man to imagin that he can by his workes merit eternall life who cannot We cannot merit bread merit bread Luther de Seruo atbit tom 2. fol. 480. There is no merit at all Zuinglius in Exposit Fdiei to 2. f. 558. It is manifest that the names of Merit and Reward are in the holie Scripture but in steed of a liberall guift Caluin 3. Instit c. 16. § 2. We take from men the opinion of meriting c. 7. § 3. The workes of Gods seruants perpetually deserue Not one drop of merit rather shame then praise In Rom. 4. v. 2. Who then of vs will chalenge one drop of merit In Gal. 6. ver 8. I say that they are not onely vnworthie of the basest reward but wholy worthie to be damned Beza in Ioan. 1. v. 9. Where are merits which we may bring before Away with the name of merit God Et l. Quaest vol. 1. p. 681. Away with the name of merit which is directly contrarie to grace Et 690. Thou shall not find in any place of the Scripture the name of merit Scarpe de Iustific Contr. 15. We say that the workes of the Nether condigne nor cōgruoue merit faithfull in Gods sight are no way meritorious ether condignely or congruously THE CONFERENCE Scripture plainely saieth that euerie one shal be rewarded according to the merit of his workes that God is promerited by good workes The same say Catholiks Protestants say that there is no merit at all not a drop of merit in our workes that we cannot merit bread not the basest reward that our works are no way meritorious nether condignely nor congruously Which some Protestants confesse to be contrarie to Scripture See libro 2. cap. 30. ART XI WHETHER THE IVST may glorie in God of their good workes SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Cor. 1. v. 30. He that doth glorie may glorie in our Lord. We may glorie in God c. 9. v. 15. It is good for me to die rather then that any man should make my glorie void Galat. 6. vers 4. Let euerie one proue his owne workes and so in himselfe onely shall he haue glorie and not in an other 2. Thessalon 2. versus 19. and 20. For what is our hope or ioy or crowne of glorie Are not you before our Lord Iesus in his coming For you are our glorie and our ioye 2. Corinth 1. v. 12. For our glorie is the testimonie of our In the testimonie of our conscience concience CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Rom. 3. ver 21. Abraham had workes by which he might glorie before God Cardinal Bellarmin libro quinto de Iustification cap 5. Faith excludeth all their glorying who glorie in themselues as if they could worke iustice by their owne strength and had of themselues all the good which they haue but it excludeth not the glorying of them who glorie in our Lord. PROTESTANTS EXPRESSELY DENIE Luther postilla in Natali Dom. fol. 374. There is no cause No glorie in anie worke why we should glorie neuer so litle in these works but rather that we should blush Caluin in Com. 4. vers 2. Abraham had not whereupon to glorie before God In cap. 3. vers
promise wil be abrogated In Philippen 1. ver 28. Certainly the Scripture no where teacheth that the afflictions which the Saintes suffer of the wicked are cause of their saluation Beza in Confess c. 4. sect 19. For these things are not so to be vnderstood as if our workes were cause of our saluation ether wholy or in parte Peter Martyr in Rom. 9. God workes are no true cause of eternall saluation Zanchius l. 5. de Natura Dei cap. 2. q. 7. The workes of the godlie are no true causes of euerlasting happines but onely the meanes by which as it were by degrees the elect are mercifully ledde into the euerlasting and heauenlie cittie Pareus libr. 4. de Iustificat cap. 7. Our aduersarie concludeth false that the kingdome of heauen is giuen for good workes Tilenus in Syntagmate cap. 48. Good workes in respect of No cause at all saluation can be no cause at all THE CONFERENCE Scripture plainely teacheth not onely that we shall possesse the kingdome of heauen because we haue done good workes that we shall reape life euerlasting of the spirit that the soule liueth for iustification that sorrow according to God worketh saluation that afflictiction worketh glorie and is cause of saluation but also in the same manner saieth that the elect shall possesse heauen because they haue done good deeds as it saieth that the reprobats shall goe into euerlasting fire because they haue done ill deeds So it saieth that the soule liueth for iustification as it saieth the bodie dieth for sinne In like sorte it saieth that sorrow according to God maketh saluation as it saieth that sorrow of the world worketh death Euen in the same sorte it saieth that of sowing in spirit we shall reap life euerlasting as it saieth that of sowing in flesh we shall reape corruption And in the same kind of speach saieth that persecution is cause of saluation to those who suffer it as it saieth that it is cause of damnation to those who make it The same say Catholiks Protestants plainely say that affliction is not cause of saluation that the heauenlie in heritance cometh not to vs by workes that the life is not giuen for good workes that we are not rewarded for good workes not saued for workes that saluation dependeth not of workes that workes are no way cause saluation are no cause of it ether wholy or in parte Which do so plainely contradict the Scripture as therefore Illyricus is forced to reproue the Scripture For this he writeth in Claue tractat 6. cit tit de varia bonorum operum praedicat col 551. We heare that toto great effects and praises yea euen saluation it selfe is attributed of the Scripture to good workes It manifestly appeareth that very often to much paise is giuen by Scripture to good workes which doth not agree to them nor is to be attributed if we will speake exactly truely and properly Behould how plainely he saieth that Scripture attributeth to great effects vnto good workes attributeth saluation vnto them attributeth very oftentime to much praise vnto them and such effects as agree not to them nor are to be be attributed to them if we will speake truely But surely if the Scripture attributeth to much to good workes and that which doth not agree to them and which is not to be attributed to them if we will speake truely the Scripture in so doing doth falsely But whether the Scripture or Illyricus know better what is to be attributed to good workes let Christians iudge ART XVI WHETHER GOOD WORKES be a testimonie of iustice and predestination SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Ioan. 2. ver 5. But he that keepeth his word in him in By good workes we know we are in God That we are translated from death God workes make election sure very deed the charitie of God is perfited in this we know that we be in him cap. 3. ver 14. We know that we are translated from death to life because we loue the brethren And ver 21. If our hart do not reprehend vs we haue confidence towards God 2. Peter 1. vers 10. Wherefore brethren labour the more that by good workes you may make sure your vocation and election CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Rom. 9. ver 11. If we beleiue Saint Peter the certaintie of our saluation and consequently of the election is concluded in doing of good workes not in the onely purpose of God PROTESTANTS EXPRESSELY DENIE Confessio Wittenbergensis C. de Confess We know that Workes make but doubt and despaire if we looke vnto our workes we should not onely doubt but also despaire of our saluation Ministri Electorales in Colloq Aldeburg pag. 427. We No certaintie by good must certainely determine out of the word of God deliuered and proposed vnto vs and not out of the feeling of infused newnesse of life as it were by an effect that by faith freely for and by Châ—ist we haue remission of sinnes Caluin 3. Instit c. 2. § 38. If we must iudge by workes how God is affected toward vs I confesse that we can haue but a small ghesse all it De necessitate reform pag. 47. What shall man A small ghesse by workes Matter of doubt and despaire Of trembling find in his workes but matter of doubting and at length of despairing And in Antidot Concili Sess 6. cap. 8. As long as we looke what we are we must tremble before God so farre are we from hauing certaine and vnshaken hope of eternall life In Rom. 4. v. 14. We are vtterly lost and vndone if we be sent to our workes when we must seeke the cause or certaintie of our saluation In 1. Ioan. 3. v. 22. Woe to vs if we looke to our workes Nothing but matter of feare which haue nothing in them but matter of feare Pareus lib. 1. de Iustificat cap. 10. The trust of remission of sinnes nether dependeth nor riseth of a good conscience l. 3. c. 2. Our faith and trust doth reape nothing of our owne disposition but feare of deceit doubt and anxietie Et l. 4. p. 625. Of our owne Of doubt and anxietie accord we graunt that if faith must relie vpon inherent iustice we must not onely doubt of grace and iustice but also perpetually tremble THE CONFERENCE Scripture plainely saieth that we know that we are in God by keeping of his word that we know we are translated from death to life because we loue our brethren that we haue trust toward God if our hart do not reprehend vs that we make our vocation and election certaine by good workes The same say Catholiks Protestants plainely say that by workes we haue no certaine trust that trust nether dependeth nor riseth of a good conscience that by workes we cannot haue anie small ghesse how God is affected towards vs that we are vndone if we must seeke the certaintie of our saluation out of workes that in workes is nothing found
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.
Protestants expressely say that such kinde of praier is to be condeÌ„ned and expressely forbidden of the Apostle ART XIII WHETHER WE BE COMmanded to say our Lords praier SCRIPTVRE EXPRESSELY AFFIRMETH. Luc. 11. ver 1. 2. One of his disciples saied to him Lord teach We are commanded to say our Lords praier vs to pray as Ihon also taught his disciples And he saied to them when you pray say Father c. Math. 6. vers 9. Thus therefore you shall pray Our Father c. CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 1. de bonis operibus cap. 4. Our Lords praier excelleth all other formes of praier in authouitie breuitie perfection order efficacie necessitie In necessitie because there is no other forme of praier which all Christians in the very words are commanded to keepe and vse but this PROTESTANTS EXPRESSELY DENIE Bucer in Mat 6. Note pray in this manner not these words Not commanded as the common people hitherto was foolishly perswaded thinking that they had praied well when they had mumbled vp these words Nether are we here taught in what words we should pray but what we ought to aske with hartie desire Caluin in Math. 6. v 9. Christ biddeth not his disciples pray in these words but onely sheweth them whither they ought to referre all their desires and praiers THE CONFERENCE Scripture expressely saieth that Christ commanded that wheÌ„ we pray we say Our father The same say Catholiks ProtestaÌ„ts expressely say that Christ taught vs not to say these words that he taught not what words we should pray withall that it is a foolish persuasion to thinke that the recitall of our our Lords praier were a good praier Which is so contrarie to Scripture as some Protestants coÌ„fesse it See lib. 2. c. 30. ART XIV WHETHER IT BE LAWFVLL to vow any thing to God SCRIPTVRE EXPRESSELY AFFIRMETH. Psal 75. v. 12. Vow ye and render to our Lord your God Lawfull to vow Isaie 19. v. 21. it is saied of the time of Ghospell And they shall vow vowes to our Lord and pay them Eccles 5. vers 3. If thou hast vowed anie thing to God differre not to pay it But whatsoeuer thou hast vowed pay it CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 2. de Monachis c. 17. Vowes haue neuer ceased in Christs Church since the promulgation of the Ghospell PROTESTANTS EXPRESSELY DENIE Tindal in Fox his Actes p. 1138. Vowes are against the ordinance Vnlawfull of God Which Fox there mantaineth Luther de Ratione Confitendi to 2. fo 28. I for my parte could wish that there were no vowes at all among Christians besides these which which we made in baptisme De Captiuit Babylon fol. 77. One thing here I adde which I would that I could perswade all men that is that all vowes whatsoeuer were taken away and auoided fol. 78. It is not a litle contrarie to Christian Contrarie to Christian life life that a vow is a certaine ceremoniall law a humane tradition or presumptioÌ„ from which the Church is freed by baptisme Vrbanus Regius de Noua vet doctrina tom 2. fol. 26. Iudaical That rite of vowing was Iudaical and is now abolished as sacrifices are Zuinglius in Explanat art 30. I speake of vowes in generall Contempte of God that by Christ they are abolished To vow is a curiositie contempte and abasing of God and exaltation of men Wherefore Sinfull seing vowes proceed of perfidiousnesse and fight against God they are sinnes Peter Martyr l. de votis col 1337. Vowes do no more continue the Ghospell being now reuealed and brought in And 1383. Become not Christians I saied indeed and recall not but make good that vowes do not become Christians Daneus Contr. 5. p. 1020. God no where hath commanded or prescribed that any thing should be vowed vnto him THE CONFERENCE Scripture expressely teacheth that Christians shall vow to God and exhorteth them to vow and to pay their vowes The same say Catholiks Protestants expressely teach that vowes are against Gods ordinance that they fight against God proceed of perfidiousnesse are sinnes nnes humane presumption curiositie contempt of God and that God neuer appointed them that they are abolished continew no longer become not Christians and that it were to be wished that they were all taken away ART XV. WHETHER ALMES DELIVER from death and sinne SCRIPTVRE EXPRESSELY AFFIRMETH. Tob. 4. v. 11. Almes deliuereth from all sinne and from death Almes deliuer from sinnes and death c. 12. v. 9. Almes deliuereth from death and that is it which purgeth sinnes and maketh to find mercie and life euerlasting Luke 11. v. 41. Giue almes and behould all things are cleane vnto you CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Promptuar Morali Dom. 1. post Pentecost By the liberalitie of almes we oftentimes auoid the iust punishments of sinnes and manie assaults of the Diuel PROTESTANTS EXPRESSELY DENIE Aretius in locis part 1. f. 90. Almes deliuereth not from teÌ„porall Nether from temporall nor eternall death Not from sinne death nor also deliuereth from eternall death Confessio Wittenbergens c. de Eleemosyna What need had there beene of the passion of Christ to blot out sinnes if they be blotted out by the merit of almes Apologia Confess Augustanae c. de Resp ad argumenta We will not say that speech of Tobie is an hyperboll although it must be so vnderstood lest it detract from the praises of Christ Vallada in suo Apologia cap. 22. This manner of speech of Tobie is hyperbolicall THE CONFERENCE Scripture expressely saieth that almes deliuereth from death and sinne The same say Catholiks Protestants expressely say that it deliuereth not ether from temporall or eternall death that if it did deliuer from sinne Christs death had not beene needfull ART XVI WHETHER IT BE LAWFVLL to sell all and giue it to the pore SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 19. v. 21. If thou wilt be perfect goe sell all that thou Perfect men must giue all to the pore hast and giue to the pore and thou shalt haue treasure in heaueÌ„ v. 27. Then Peter answering saied to him Behould we haue left al things and haue followed thee Act. 4. v. 32. Nether did anie one say that ought was his owne of those things which he possessed but all things were common vnto them CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Mathei 19. v. 21. It was the errour of Vigilantius and it is now of Caluin and of all Heretiks to denie that voluntarie pouertie is a meane and instrument of greater perfection PROTESTANTS EXPRESSELY DENIE Apologia Confessio Augustanae cap. penult The forsaking Forsaking of goods not counsailed A humane tradition Not Catholike doctrine of goods hath no commandment nor counsaill in the Scripture Againe It is a mere humane tradition and vnprofitable worshippe Confessio Wittenbergens c. de votis The kinde of vowing single lâ—fe pouertie and obedience agreeth not with the true Catholik doctrine
because they would not embrace Christ with true faith And in the margent Onely incredulitie damneth men Whereupon Beza in the same Colloquie pag. 421. 448. in part 2. resp pag. 215. saied Surely your speech seemed to vs intolerable That men are not damned for sinne or because they haue sinned And notwithstanding Beza himselfe in the same Colloq pag. 103. saieth The onely efficient cause of damnation is our incredulitie 106. I say that onely incredulitie Onely incredulitie causeth damnation is the efficient cause of the damnation of the impious Et 2 part resp cit p. 6. Men perish not simply for sinne but for incredulitie Schlusselburg to 7. Catal. Haeret. p. 824. No sinnes condemne vnlesse incredulitie be adioyned Bidembachius in Consensu Iesuit Christian printed at Rochel 1584. p. 733. This saying is not ill vsed of some diuines It onely damneth Onely incredulitie damneth Wherefore ether Torrensis must reproue the office of the Holie Ghost reprouing the world and correct his tongue or he must graunt that men are damned for incredulitie alone Reineccius to 3. Armaturae c. 12. Man is punished not because Men are not punished because they did not well Sinnes do not damne Onely infidelitie is cause of damnation he did not well Zuinglius in Ioan. 5. tom 4. Sinnes do not make a man vniust nor damne a man but impietie and incredulitie Pareus in Collegio Theol. 7. Disput 5. It is rightly saied That onely infidelitie is the cause of damnation THE CONFERENCE Scripture expressely saieth that men are damned for sinnes of omission or not doing that which they were bound to doe that euerie one is iudged according to his workes The same say Catholiks Protestants expressely say that men are not punished because they did not well that sinnes condemne not mē that men are not damned for sinnes or because they haue sinned that no sinne is so grieuous as it can condemne a man that damnation followeth no sinne but incredulitie that onely incredulitie damneth men that men are damned for infidelitie onely ART XI WHETHER WE MVST GIVE account of our sinnes SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 12. vers 36. I say vnto you that euerie idle word that Man must giue account of euerie idle word men shall speake they shall render an account for it in the day of iudgment Rom. 14. v. 12. Euerie one of vs for himselfe shall render account to God 2. Cor. 5. v. 10. For we must all be manifested before the iudgment Of things that he hath done seat of Christ that euerie one may receaue the proper things of the bodie according as he hath done ether good or euill Apoc. 20. ver 12. And the dead were iudged of those things which were written in the bookes according to their workss CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Act. 15. v. 11. Caluinists cannot abide that workes be called to account But these pestilēt teachers lead their followers right to the pitte of hell and directly gainesay the holie Scripture Workes must come to account PROTESTANTS EXPRESSELY DENIE Confessio Palatina p. 202. I beleiue and confesse that God Gods iugdment not to be feared the Father for Christs most full satisfaction neuer remembreth my sinnes so that I haue no need to feare the iudgment of God Luther in Gal. 1. to 5. f. 282. Christ will not exact an account He will not take account of our life Not enter into iudgmēt with vs. of vs of our ill passed life Caluin in Math. 12. v. 36. In this is founded the trust of our saluation that God will not enter into iudgment with vs. In c. 27. v. 26. Nether is it to be feared that our sinnes come any more into Gods iudgment In Roman 4. v. 6. Who are couered with Christs iustice they haue not onely God appeased to them but also to their workes whose spotts and blemishes are couered with Christs puritie that they come not to account In Gal. 3. v. 22. It followeth vndoubtedly If workes come into iudgment we are all damned Beza in Confess c. 4. sect 12. This sanctification of humane nature in Christ imputed to vs by faith hath made that the relikes of that corruption which is euen in the regenerate come not to account before God Scarpe de Iustif Contr. 7. These sinnes shall not come to account before God Tilenus in Syntagmate c. 67. The elect do know that nether their deeds nor all their words shal be called to the reckoning of this last iudgment THE CONFERENCE Scripture plainely saieth that we shall giue account of euerie idle word that euerie one shall giue account for himselfe that euerie one shall receaue for the good or ill which he hath done that the dead shal be iudged according to their workes The same say Catholiks Protestants expressely say that Christ will not exact an account of our life ill passed that God will not enter into iudgment with vs that our sinnes shall not come to iudgment shall not come to reckoning that nether all our deeds or words shall come to the reckoning of iudgment ART XII WHETHER THE ELECT being iustified committeth ill or sinne SCRIPTVRE EXPRESSELY AFFIRMETH. Psal 50. ver 6. Dauid saieth of himselfe To thee onely haue Dauid did ill I sinned and haue done ill before thee 2. Reg. 12. v. 9. Nathan saieth to Dauid Why therefore hast thou contemned the word of the Lord that thou wouldest doe euill in my sight CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 1. de Amiss Grat. c. 7. Dauid himselfe peculiarly bewaileth his adulterie and murder and amongst other things saieth To thee onely haue I sinned and haue done ill before thee PROTESTANTS EXPRESSELY DENIE Zanchius de Perseuerantia tom 7. col 124. Dauid sinned He committed not sinne indeed but neuer committed sinne Et 147. The regenerate commit not sinne Musculus in Locis tit de Peccato The elect commit not The elect commit not sinne sinne though they sometimes do sinne Againe The elect commit not sinne but the reprobates Abbots in Diatribam Tomsoni c. 20. Christ manifestly sheweth that it is one thing to sinne an other to commit sinne and saieth that the iustified do not commit sinne THE CONFERENCE Scripture plainely saieth that Dauid though an elect and iustified man sinned did ill before God contemned Gods word The same say Catholiks Protestants plainely say that Dauid neuer committed sinne that the regenerate commit not sinne that the elect commit not sine ART XIII WHETHER THE ELECT himselfe being iustified sinneth SCRIPTVRE EXPRESSELY AFFIRMETH. 2 Reg. 24. v. 17. Dauid saieth of himselfe I am he that haue Dauid sinned and did wickedly Did euill sinned I haue done wickedly Et 1. Paralipomen 21. v. 17. It is I that haue sinned it is I that haue done the euill CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Session 6. Can. 23. If anie shall say that a man once iustified cannot sinne nor leese grace c. be he accursed
PROTESTANTS EXPRESSELY DENIE Academie of Marpurg apud Zanchium in tom 7. col The elect do not sinne 66. The elect himselfe doth it sinne not hut sinne inhabiting in him Bucer in Matthaei 7. A Christian sinneth not and yet he A Christian sinneth not hath sinne Zanchius in Supplicat ad Senatum Argentinensem tom 7. col 59. The elect cannot properly obey the concupiscences Doth not obey concupisceÌ„ce of sinne Whitaker Controu 2. q. 2. cap. 2. True faithfull can neuer be Is not ouercomen of Sathan ouercomen of Sathan Contra-remonstrantes in Collat. Hagae pap 351. Sinne hath not rule ouer the elect And 347. There is plainely saied who is borne of God that is the true faithfull and regenerate that he doth not sinne so as sinne ruleth ouer him againe nor can so sinne THE CONFERENCE Scripture plainely saieth that Dauid though iustifyed did euill wickedly did sinne The same say Catholiks Protestants plainely say that the elect him selfe committeth not sinne that a Christian sinneth not that the elect properly obey not the concupiscences of sinne that sinne ruleth not ouer an elect ART XIV WHETHER THE ELECT being iustified euer doe sinne wittingly and willingly SCRIPTVRE EXPRESSELY AFFIRMETH. 2. Reg. 12. v. 9. it is saied to Dauid Why hast thou conteÌ„ned Dauid contemned Gods word Despised God the word of the Lord. Et v. 10. The sword shall not departe from thy house for euer because thou hast despised me CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Rom. 6. v. 12. calleth it filthie doctrine that the elect being iustified do not shake of the yoke of the law of God of set malice but of frailtie because the flesh ouercometh the spirit striuing PROTESTANTS EXPRESSELY DENIE Iacobus Andreae in Colloq Montisb p. 382. The elect The elect sinne not of purpose Not of full will sinne not of purpose but against their will Perkins de Praedest to 1. col 153. The regenerate do not sinne of whole or full will Academie of Zurich apud Zanchium to 7. col 74. Nether of them Dauid Peter sinned with his whole harte and mynde And Zanchius himselfe ib. de Perseuerant col 98. The true faithfull being once ingrafted in Christ neuer sinne with their mynd that is with their whole mynde harte and full will but Onely of ignonorance onely with flesh ignorance and frailtie Et col 363. Saints neuer sinne of set malice or as others say with their will but alwaies ether of frailtie or of ignorance Daneus Contr. de Baptismo c. 14. Men sinne in two sortes Ether with whole affection of mynde feeling no fight betwene the spirit and flesh and in this sorte do not they sinne who are borne of God and haue true faith Pareus l. 1. de Amiss Gratiae cap. 6. Who is borne of God 〈…〉 not sinne with his whole harte Et l. 3. de Iustif c. 15. â—â—ece we haue clearly that the regenerate do not sinne to wit with their whole harte and to death 〈…〉 deaâ—h Scarpe de Iustif Contr. 5. No faithfull persons sinne with full force of will THE CONFERENCE Scripture plainely teacheth that Dauid though an elect and iustified man contemned Gods word despised God The same say Catholiks Protestants plainely teach that the elect do not sinne with their whole harte neuer sinne with their will neuer with full will but onely of frailtie or ignorance or with the flesh ART XV. WHETHER THE WIDDOWS whereof S. Paul speake did make void their faith by marrying SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Tim. 5. v. 11. 12. But auoid the yonger widdows for when Somewidows damned for marrying againe they shal be wanton in Christ they will marrie hauing damnatioÌ„ because they haue made void their first faith CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 2. de Monachis c 24. The Apostle faith that they make void their first faith which will marrie PROTESTANTS EXPRESSELY DENIE Apologia Confess Augustan c. de votis Paul condemneth Not damned because the married the widdows not because they married Whitaker l. 9. cont Dureum sect 39. The Apostle writeth that those widdows were to be damned not because they married Lutherans de votis to 2. f. 302. But nether doth Paul condemne this in them that they will marrie Illyricus in Claue part 1. verbo Fides There is no speech of breaking of vow or of marrying againe Zuinglius in Explanat artic 30. Paul saieth that these broke their first faith because they vsed the pleasure of the flesh not with husbands for they who married did not breake their faith Peter Martyr libr. de votis col 1352. It cannot be gathered hence that to haue a will to marrie was accounted sinne in them THE CONFERENCE Scripture plainely saieth that those widdows whereof S. Paul speaketh had their damnation by marrying because by marrying they made void their first faith The same say Catholiks Protestants plainely say that they had no damnation by marrying that they did not sinne by marrying that there is no speech in S. Paul of marrying againe that he spoake of such as out of marriage vsed the pleasure of the flesh Which contradiction of the Scripture is so euident as some Protestants confesse it See lib. 2. c. 30. ART XVI WHETHER VSVRIE be sinne SCRIPTVRE EXPRESSELY AFFIRMETH. Psal 14. v. 1. 5. Lord who shall dwel in thy tabernacle c. Vsurie sinne He that hath not giuen his money to vsurie Psal 71. ver 14. From vsuries and iniquities he shall redeeme their soules Ezechiel 18. vers 5. and 8. And a man if he shal be iust hath not lent to vsurie and not taken more hath turned his hand from iniquitie This man is iust liuing he shall liue saieth our Lord God CATHOLIKS EXPRESSELY AFFIRME S. Thomas 2. 2. q. 78. art 1. To take vsurie for money lent is of it selfe vniust PROTESTANTS EXPRESSELY DENIE Bucer in Disput de Vsuris pag. 794. The Lord did not forbidde Not all vsurie forbidden Some vsurie allowed and condemne all vsurie but vsurie of a certaine kind to wit that with biteth and helpeth not the neighbour which alone I thinke to be allowed Caluin in Epistolis edit 1619. pag. 488. If we condemne all vsurie we make the snare of consciences straiter then the Lord himselfe would Againe I find not by any testimonie of Scripture that all vsuries are condemned THE CONFERENCE Scripture expressely saieth that who lendeth money to vsurie shall not dwell in Gods tabernacle that soules are to be redeemed from vsurie that a iust man doth not lend to vsurie The same say Catholiks Protestants expresseiy say that al vsurie is not condemned that some is to be allowed ART XVII WHETHER ALL HAVE sinned in Adam SCRIPTVRE EXPRESSELY AFFIRMETH. Rom. 5. v. 12. As by one man sinne entred into this world and All men sinned in Adam All made sinners in Adam by sinne death and so vnto all men death did passe in whome all sinned Et ver 19. As by
them Math. 7. ver 21. He that doth the will of my Father Some do his will which is in heauē he shall enter into the kingdome of heauen c. 11. v. 30. My yoke is sweet and my burden light Rom. 8. v. 4. God sending his Sonne in the similitude of the Iustification of the law fulfilled in vs flesh of sinne euen of sinne damned sinne in the flesh that the iustification of the law might be fulfilled in vs. c. 13. v. 8. He that loueth his neighbour hath fulfilled the law Gal. 5. ver 14. All the law is fulfilled in one word Thou shalt The law fulfilled in loue loue thy neighbour as thy selfe 1. Ioan. 2. ver 4. He that saieth he knoweth him and keepeth not his commandments is a lier and the trueth is not in him c. 5. v. 3. This is the charitie of God that we keepe his commandmēts and his commandments are not heauie CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 6. c. 11. No man must vse that temerarious speach and condemned of the Fathers vnder a curse That Gods commandments are impossible to be kept of a iustified man For God commandeth not impossble things but by commanding he admonisheth to doe what thou canst and to aske what thou canst not and helpeth that thou maiest PROTESTANTS EXPRESSELY DENIE Whitaker l. 1. cōt Dureū sect 9. Thou cāst doe nothing lesse We can not fulfill the law the fulfill the law No man can obey the law And Contr. 2. q. 6. c. 3. he auoucheth it to be a foundation of Christian religion That Gods law cannot be fulfilled of vs and ib. q. 5. c. 7. saieth that the contrarie is Pelagian heresie Perkins de Baptismo to 1. col 833. The Papists thinke that a man in this life can obserue and fulfill the law Confession of Auspurg cap. 6. So great is the weaknesse of No man can satisfie the law mans nature as no man can satisfie the law Apologie of England We say that in this life we can no way satisfie the law Luther de libertate to 2. fol 4. All the commandments are All the commandments are impossible are alike impossible vnto vs. In Gal. 3. f. 329. The law exacteth impossible things Caluin in Antidoto Concilij Sess 10. cap. 12. They bring nothing which helpeth their wicked opinion of the possible obseruation of the law In Luc. 10. v. 26. It is impossible for vs to performe The law is impossible to be kept that which the law commandeth In Actor 15. v. 10. It is manifest that the law is impossible to be kept Beza in Luc. 18. v. 22. No man can keepe one commandment so as the law prescribeth In Rom. 10. ver 6. The law proposeth not heauen but vnder an impossble condition Daneus Contr. de Baptismo c. 15. It is altogether impossible Altogether impossible to keepe the commandments Contr. 5. p. 974. Bellarmin saieth that is easie for him that hath charitie to keepe the law I answere that euen to him it is impossible Adamus Francisci in Margarita Theol. loco 5. Albeit Euen with God his grace regenerate men be holpen and gouerned of the Holie Ghost yet they are hindred by the remnants of sinne that they cannot satisfie the law CONFERENCE OF THE FORESAIED WORDS Scripture expressely saieth that Gods commandments are not heauie that his burden is light that who loueth his neighbour fulfilleth the law that God will make vs to keepe his iudgments that he sent his Sonne that the iustification of the law might be fulfilled in vs. The same say Catholiks Protestants expressely say that no man can satisfie the law that the law is impossible euen to a iustified man that the law is impossible that all the commandments are a like impossible that no one can be kept that the law proposeth not heauen but vnder an vnpossible condition that the doctrine of the possible obseruation of the law is wicked ART II. WHETHER EVER ANIE HAVE kept Gods law SCRIPTVRE EXPRESSELY AFFIRMETH. Psalm 118. vers 55. I haue beene myndfull in the night of thy Dauid kept Gods law name o Lord and haue kept thy law Luc. 1. v. 6. And they were both iust before God walking in Also Zacharias and Elizabeth all the commandments and iustifications of our Lord without blame Ioan. 17. v. 6. Thyne they were and to me thou gauest them And the Apostles and they haue kept thy word Act. 13. v. 22. I haue found Dauid the sonne of Iesse a man according to my hart who shall doe all my willes 1. Ioan. 3. v. 22. Whatsoeuer we shall aske we shall receaue of him because we keepe his commandments Apoc. 3. v. 10. Because thou hast kept the word of my patience and I will keepe thee from the houre of tentation c. 14. v. 12. Here And Saintes is the patience of Saintes who keepe the commandments of God and the faith Iesus CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 6. ca. 16. We must beleiue that nothing wanteth to the iustified that they may not seeme to haue fully satisfied the law of God according to the state of this life with those workes which are done in God PROTESTANTS EXPRESSELY DENIE The Confession of Scotlond artic 15. We affirme that None but Christ hath kept the law none on earth Christ onely excepted in worke and indeed so performeth and shall performe that obedience to the law which the law requireth Confession of Auspurg c. de operibus Saintes do not satisfie Not Saintes the law Confession of Bohemia art 7. We teach that there is none who in deeds doeth fulfill the precepts of the law Luther in Gal. 3. to f. 3. 343. Moises requireth a worker who perfectly doth the law But where shall we haue him No where In. c. 4. f. 393. No man doth the law Caluin in Rom. 13. vers 8. No man performeth the law nor euer performed it In Act. 15. v. 10. The faithfull after they are regenerate with the spirit of God do giue themselues to the iustice of the law but yet they performe not all but halfe and much lesse then halfe In Gal. Gal 3. v. 10. It is cleare that neuer anie was found or can be fouud who fulfilleth the law In vers 12. There is none who doth the workes of the law The like he hath in Antidoto Concil sess 6. c. 12. In 3. Instit c. 17. § 3. 13. THE CONFERENCE Scripture expressely saieth that Dauid kept Gods law did all his wills that Zacharias and Elizabeth walked in all Gods commandments without blame that the Apostles kept Gods word that Saintes haue kept Gods word and commandments The same say Catholiks Protestants expressely say that none besides Christe gaue that obedience to the law which it requireth that no man in deed hath fulfilled the law that no man satisfieth the law that the regenerate do much lesse then halfe of the law ART III. WHETHER EVER
ANIE HAVE loued or followed God in all their hartes SCRIPTVRE EXPRESSELY AFFIRMETH. Deut. 30. v. 6. Our Lord thy God will circuncise thy hart and God will make vs to loue him in all our hart Dauid did so the hart of thy seed that thou maiest loue our Lord thy God in all thy hart and in all thy soule that thou maiest liue 3. Reg. 14. vers 8. Thou hast not beene as my seruant Dauid who kept my commandments and followed me in all his hart doing that which was well liked in my sight 3. Reg. 8. v. 23. Lord God of Israel who keepest couenant and mercie with thy seruants that walke before thee in all their hart 4. Reg. 23. v. 25. There was no king before him Iosias like Iosias followed God in all his hart to him who returned to our Lord in all his hart and in all his soule and in all his power according to all the law of Moises Daniel 3. 41. Azarias thus praieth And now we follow thee Also Azarias in all our hart and feare thee and seeke thy face Psal 118. v. 10. With my whole hart I haue sought after thee And Dauid CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 1. de Amiss Gratiae c. 12. Luke writeth of Zacharias and Elizabeth that they walked in all the commandmēts and iustifications of our Lord nether would they be saied to haue walked in all the commandments who had neglected the first and greatest which is of louing God with all the hart PROTESTANTS EXPRESSELY DENIE The Apologie of the Confession of Auspurg c. de Resp ad Argumenta No man feareth so much loueth God so much beleiueth God so much as he ought Luther in Gal. 5. to 5. f. 417. Thou shalt not find one on earth who so loueth God and his neighbour as the law requireth Postilla None can loue God in all his hart in Dom. 10. post Trinit f. 315. He requireth that we loue him with all our hart which no mortall man can performe Brentius homilia 1. in Dom. 13. post Trinit None was euer found amongst the Saintes who loued God perfectly with all his soule Caluin 2. Instit c. 7. § 5. I say there was no Saint who whilest No Saint euer loued God in all his hart he was in this mortall life attained to that hight of loue that he loued God with all his soule with all his hart with all his power Pareus l. 4 de Iustif c. 11. Such loue of all his soule none of the Saintes had or can haue in this infirmitie Daneus Contr. 5. p. 973. That this precept Thou shalt loue God c. can be fulfilled both vnder the ould and the new testament and that God promised it Deuter. 10. v. 12. 30. v. 6. Hier. 24. v. 7. is most false THE CONFERENCE Scripture expressely teacheth that God will make the faithfull to loue him with all their hart that the three children followed God in all their hart that Dauid sought God in all his hart that God vseth mercie to them who walke before him in all their hartes that Iosias returned to God in all his hart in all his soule in all his power and according to all the law of Moises The same say Catholiks Protestants expressely teach that there is not one who loueth God so as the law requireth that no Saint loued God with all his hart that no Saint euer had the loue God in all his hart ART IV. WHETHER GODS LAW BE in the hartes of anie SCRIPTVRE EXPRESSELY AFFIRMETH. Hierem. 31. v. 33. I will giue my law in their bowels and in their Gods law in the hart of some hart I will write it Psal 36. 31. The law of God in his hart Deut. 30. v. 14. But the word is very neare thee in thy hart and in thy mouth to doe it The same Rom. 10. v. 6. CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Rom. 10. vers 6. The Scripture here saieth plainely The word is neare that is the commandment of the law to doe it This is not true saieth the Heretike and the word of the law or the cōmandment of the law is not properly in our hart PROTESTANTS EXPRESSELY DENIE Caluin in Rom. 10. v. 6. Euen after regeneration the word Gods law in the hart of none of the law cannot be properly saied to be in our hart because it requireth perfection frō which the faithfull themselues are farre of The same say others who teach that the law is impossible For if it be impossible it is not in our hartes THE CONFERENCE Scripture expressely saieth that Gods law is in our bowels is written in our hartes is in the harts of some The same say Catholiks Protestants expressely say that the law of God is not properly in the hart of anie ART V. WHETHER WE PRAY THAT we may fulfill Gods law SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 6. v. 10. Thy will be done in earth as it is in heauen We pray to fulfill Gods law CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 1. de bonis operibus in part cap. 6. We pray that Gods helpe and grace be giuen vs whereby we may and will fulfill Gods commandments PROTESTANTS EXPRESSELY DENIE Perkins in Gal. 3. to 2. col 135. We do not pray that we may We pray not so fulfill the law but that we may endeauour according to our strēght to fulfill it Caluin in Math. 10. v. 6. It sufficeth that with desire we testifie that we hate whatsoeuer is against the will of God In like sorte Daneus in orat Dom. and others who teach that it is impossible to fulfill the law For no man praieth for that which he knoweth to be impossible THE CONFERENCE Scripture expressely biddeth vs pray that Gods will be done in earth as it in heauen where doubtles it is fulfilled The same say Catholiks Protestants expressely teach that we do not pray that we fulfill Gods law that it sufficeth to testifie that we hate what is contrarie to Gods law Which is so contrarie to Scripture as sometimes Protestants themselues confesse it See lib. 2. c. 30. ART VI. WHETHER THE KEEPING OF the law be necessarie to saluation SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 19. v. 17. If thou wilt enter into life keepe the commandments Keeping of the law necessarie to saluation Ioan. 15. ver 10. If you keepe my precepts you shall abide in my loue CATHOLIKS EXPRESSELY AFFIRME D Stapleton in Math. 19. v. 17. This doctrine of Christ doth manifestly shew that the keeping of Gods commandments is necessarie to euerlasting life PROTESTANTS EXPRESSELY DENIE Luther in Galat. 2. tom 5. f. 311. The Papists teach Faith in Not necessarie Christ iustifieth but with all the commandments of God must be kept because the Scripture saieth If thou wilt enter c. There Christ is streight denied and abolished Caluin in Math. 19. ver 17. This answere of Christ is legall That none is accounted iust before God vnlesse he
Consciences are bound with Gods law onely Zuinglius in Explanat artic 28. It is no sinne which God forbiddeth not Mans additions cannot make anie thing to be good or euill Art 24. No Christian is bound to those workes which Christ hath not commaunded Caluin in Iacobi 4. vers 12. It is God alone who hath the conscience subiect to his laws In Refutat Cathalon p. 384. No mortall man can make lawes which binde the conscience and make men guiltie of Gods iudgment De necessitate reform pag. 58. We teach that consciences are free and quite from mens lawes In Confess fidei p. 109. Men haue no power to binde the consciēce vnder mortall sinne The like he hath 3. Instit c. 19. 4. c. 10. Beza in Confess c. 5. sect 33. God hath reserued to himselfe alone all this power of binding the conscience with lawes cap. 7. sect 9. It is lawfull to God alone to impose lawes vpon the conscience Peter Martyr in locis classe 4. cap. 4. § 5. The Apostles No sinne to breake the Apostles laws without scandall did decree that Gentils conuerted to Christ should abstaine from strangled meate and immolated to idols and from blood If anie had eaten of them without offense of others he had sinned nothing in conscience Daneus Controu 3. p. 509. Mens commandment can not bind our consciences Contr. 5 pa. g1125 No law but Gods can binde vs in consciencience THE CONFERENCE Scripture plainely saieth that who resisteth the Magistrate resisteth Gods ordinance and purchaseth damnation and that we must be subiect to him for conscience sake Catholiks say the same Protestāts expressely say that Magistrates cannot binde the conscience that God alone can binde the conscience that breakers of the Apostles precept without contempt or scandall did not sinne THE SVMME OF THIS CHAPTER of mans law What hath beene rehearsed in this chapter plainely proueth that Protestants teach contrarie to the Scripture concerning mans law For the holie Scripture and Catholiks withall teacheth that there is superioritie among Christians that men haue power to make lawes and that their lawes may binde the conscience all which are denied of Protestants It proueth also that Protestants euen in this matter keepe their ould custome of stealing For they take from Christians all superioritie all power of makinge lawes and from their lawes all power of binding the conscience CHAPTER XX. OF FREE VVILL ART I. WHETHER MANS WILL BE free in indifferent matters SCRIPTVRE EXPRESSELY AFFIRMETH. NVMBERS 30. v. 14. It shal be in the arbitrement Man free in things indifferent of her husband whether she shall do it or not do it Iosue 24. ver 15. Choice is giuen you chuse this day that which pleaseth you 2. Reg. 24. vers 12. Choice is giuen thee of three We haue choice things chuse one of them which thou wilt 1. Corint 7. vers 37. For he that hath determined in his hart being setled not hauing necessitie but hauing power of his owne will c. CATHOLIKS EXPRESSELY AFFIRME Concil of Trent Sess 6. Con. 5. If anie shall say that mans free will is after Adams sinne lost and extinct or a thing onely in Title or a title without the thing finally a deuise of Sathan brought into the Church be he accursed PROTESTANTS EXPRESSELY AFFIRME Luther art 36. tom 2. Free will after sinne is a thing onely in No free will after sinne Title And in assert eiusdem articuli Free will is a deuise amongst things and a title without the thing because no man hath in his power to thinke any good or ill but all things fall out of absolute necessitie There is no doubt but that by Sathans teaching this name Free will came into the Church The same Luther de seruo arbit to 2. f. 434. Mans will is Mans will is like a beast set in the middest as a beast if God sitte vpon it it willeth and goeth whither God will if Sathan sitte vpon it it willeth and goeth whither Sathan will Nether is it in his power to runne to ether rider or to seeke him but the riders themselues striue about We do all things of necessitie him whether shall haue him fol. 435. It is certaine that we do all things of necessitie and nothing by free will The like he hath p. 461. 486. and otherwhere often Melancthon in locis editis An. 1521. apud Bellarm. l. 4. Men haue nether free will nor reason de Grat. lib. arbit c. 5. Men vse the name of free will which is most different from the holie scripture from the sense and iudgment of the Spirit And out of Plato his schole is added the word Reason as pernitious as that Againe Seing all things that fall out fall out necessarily according to Gods predestination there is no libertie of will What then will you say is there no chance in things no happe no fortune The Scripture say that all things fall out necessarily And if there seeme to thee to be some chance in humane matters thou must here command the iudgment of reason Which words of his also are repeated by Zanchius de Praedestinat c. 5. to 7. col 435. Zuinglius l. de Religione c. de Merito to 2. Gods prouidence taketh away both free will and merit The verie name of free will disliked Caluin l. 2. lib. arb p. 153. The name of free will displeaseth me and I would it were taken away Et p. 154. Who mantaineth free will vseth an other lāguage then the Holie Ghost doth 2. Instit c. 2. § 8. Because I thinke it name of free will cannot be kept without great danger and that it would be great good to Church if it were abolished nether will I vse it and I should wish others if they will heare me to forebeare it Et l. 1. cap. 15. § 8. Who do yet seeke will in mā lost and drowned in spirituall perditiō do plainely doate Et in confess p. 108. We nether grant merit nor free will No free will in indifferent things Polanus in Disput priuatis disput 34. A sinfull man hath no free will in indifferent and ciuill matters CONFERENCE OF THE FORESAIED WORDS Scripture expressely saieth that man hath freedome in choice to doe that he hath choice to chuse what he will that he hath not necessitie but power of his will The same say Catholiks Protestants expressely say that free will is a deuise a thing onely in title or title without the thing that there is no libertie no chance in things that all things fall out of absolute necessitie that mans will is like a beast that a sinfull man hath no free will in indifferēt and ciuill things Which some Protestants confesse to be contrarie to Scripture See lib. 2. c. 30. ART II. WHETHER MANS WILL BE free in morall matters that are good or badde SCRIPTVRE EXPRESSELY AFFIRMETH. Gen. 4. v 6. Why art thou angrie and why is thy contenance Free will in
and Luther in Galat. 1. fol. 215. The Confession of Zwizerland addeth that they were holie Churches of God Author Respons ad theses Vadimont pag. 533. affirmeth that they fell not from true faith And Perkins tractat de Baptismo col 819. auoucheth that they were the sonnes of God But if they who denied the resurrection kept the name of a true Church remained the sonnes of God were not excluded from Gods mercie fell not from faith surely ether the resurrection is no article at all of faith or not necessarie ether to grace or saluation THE CONFERENCE Scripture plainely teacheth that there shal be resurrection of the dead and that the contrarie doctrine denieth Christs resurrection and ouerthroweth all Christian faith The same say Catholiks Protestants plainely teach that the more wittie the Gentils were the more they laughed at the resurrection that the more learned men now are the more they thinke the resurrection to be a fable that Luther and Erasmus were not free from this leauen and that in this matter a faithfull soule is rare that Schegkius openly denied resurrection of this bodie which is indeed to denie all resurrection seing resurrection is not but of the same which died and yet was condemned of no Protestants yea excused of some that manie of them both drunke and sober let fall such speaches from them as do shew that they beleiue not the resurrection of the dead That amongst the Sacramentaries two principall Apostles Caluin and Farel did not beleiue the resurrection of this flesh and consequently not the resurrection of the dead that Sozinus was not satisfied about the resurrection of the flesh that manie of them denie the resurrection of the blood and lasty that they auouch that those Christians who denied the resurrection of the dead fell not from true faith not from the Church or fauour of God THE SVMME OF THIS CHAPTER of mans Soule What we haue rehearsed in this chapter plainely sheweth that Protestants thinke farre otherwise of mans soule then the holie Scripture doth For the Scripture and Catholiks with it teacheth that the soule of man is the forme of the bodie is immortall that there shal be resurrection of the dead which Protestants denie It sheweth also that Protestants play the theiues towards their owne soules whilest take from it immortalitie and the nature of the forme of the bodie and denie the resurrectioÌ„ of the dead And hitherto we haue shewed that Protestants in 260. articles contradict the expresse words of the holie Scripture it remaineth that we shew that they also contradict the true sense of the words which we will doe by twoe wayes the one by generall reasons the other by the plaine confession of The Scope of the second booke some Protestants touching manie of the foresaied articles End of the first booke THE SECOND BOOKE IN WHICH IT IS SHEVVED THAT PROTESTANTS CONTRADICT THE TRVE sense of holie Scripture CHAPTER I. THAT PROTESTANTS CONTRADICT the true sense of Scripture because in so manie things they gainsay the expresse words thereof FIRST of all we must consider that when the holie Scripture and Catholiks both of purpose intend clearely to declare their meaning touching the foresaied 260. articles in controuersie they do iumpe ether in the very selfe same or inequiualent words and that coÌ„trariwise wheÌ„ the Scripture and the learnedest of the Protestants intend to expresse their meaning coÌ„cerning the saied articles they vse quite opposite and contrarie speaches Which is a manifest signe that the Catholiks doctrine about the saied articles is the selfe same with the doctrine of the holie Scripture and the Protestants doctrine quite contrarie thereunto For sithence this agreemeÌ„t of Catholiks with the Scripture in words and speach and disagreement of Protestants in the same falleth out so often and in so manie and weightie matters it cannot be attributed to chaÌ„ce because chaÌ„ce as the Philosophers 2. Physâ—c teach is in those things onely which fall out seldome And therefore it proceedeth of the nature of these sentences or doctrines whose agreement or disagreement with the sentence of the holie Scripture breedeth this so frequent agreement or disagreement with the words or speaches of the same Wherefore thus I argue in forme of syllogisme These doctrines which when they are of purpose to be expressed clearely distinctly and as they differ from all other doctrines do of their nature require to be expressed with the very same or equiualent words are in deed one and the selfe same doctrine And contrariwise those doctrines which when they are to be so expressed of their nature require to be expressed with quite opposite and contrarie words or speaches are in deed opposite and contrarie doctrines But the Scriptures and the Catholiks doctrines touching the foresaied 260. articles are of the first kind and the Scripture and Protestants doctrines of the second Therefore they are all one and these quite contrarie The Maior of first propositioÌ„ is euideÌ„t For how could twoe doctrines or opinioÌ„s of their nature require to be expressed with the selfe same or equiualent words if there were any differeÌ„ce betwene them For vndoubtely that difference would exact some difference in the words and those words which clearely and fully expresse the one doctrine could not clearely and fully expresse the other And much lesse could one the selfe same speach clearely expressely theÌ„ both if they were contrarie one to the other And therefore certaine it is that twoe coÌ„trarie doctrines cannot of their nature require to be expressed by the selfe same or equiualent words And consequently also it is most certaine that the Scriptures and Catholiks doctrines which touching these 260. articles of their nature require to be expressed with the selfe same or equiualent words are not opposite one to the other But those doctrines which when they are to be clearely and distinctly expressed of their nature require to be expressed with opposite and contrarie speeches must needs also of their nature be contrarie one to the other For els why should they of their nature require to be expressed by contrarie speaches And the opposition which is betwene the speaches wherewith they require to be signified riseth of the oppositioÌ„ which is betwene the doctrines themselues The Minor or second proposition is proued First by the reason alreadie made Because it cannot come by chance that in so manie and so weightie matters when Catholiks and ProtestaÌ„ts do of purpose clearely distinctly expresse their opinioÌ„s those should agree in words and speach with the holie Scripture and these should disagree This agreement therefore and disagreement in words must needs rise of the very nature of their opinions Secondly it may be proued by examples but for breuities sake I will be content with one That the Protestants opinion touching the Eucharist or that which Christ after his last supper gaue with his hands to be eaten when it is clearely and dinstinctly to be expressed as it differreth from the
Catholik doctrine of the same matter of it nature requireth to be expressed by a proposition which is simply negatiue appeareth manifestly First because their opinion of that matter is simply negatiue to wit that it is not the bodie of Christ And an opinion which is simply negatiue requireth to be expressed by the like proposition such as this is This is not Christs bodie Secondly because manie and the learnedest of the Protestants and often times and in manie places haue expressed their opinion of this matter by such a proposition when they ment purposely to expresse it clearely and distinctly as it defferreth from the Catholike doctrine as I haue shewed before c. 11. art 1. who best knew with what kinde of proposition their opinion required to be expressed when it was most clearely and distinctly to be expressed when it was most clearely and distinctly to be declared And in the same manner it is euident that the Catholik doctrine of this matter of it nature requireth to be expressed by a proposition which is simply affirmatiue as this is This is Christs bodie because their doctrine of this matter is simply affirmatiue and because Catholiks vse to expresse their doctrine by this kind of proposition And that the doctrine of the Scripture concerning the same point of it nature requireth to be expressed by a proposition which is simply affirmatiue is manifest because she foure times of purpose expressing her meaning of this matter she vseth a proposition which is simply affirmatiue and neuer vseth a proposition negatiue Wherefore ether the Scripture neuer expressed her meaning of this matter in such a proposition as of it nature it required to be expressed withall but alwaies by a contrarie kinde of proposition and then also when of purpose she ment to expresse her meaning most clearely and distinctly or the Scriptures meaning touching this matter of it nature requireth to be expressed by a proposition which is simply affirmatiue as this is This is my bodie or This is Christs bodie And consequently it is one and the selfe same kinde of proposition wherewith the Scriptures and Catholiks doctrine of this point requireth to be expressed to wit a proposition simply affirmatiue and the propositions wherewith the meaning of the Scripture and of Protestants of the same matter are to be expressed are quite opposite to wit the one simply affirmatiue the other simply negatiue and the like are their meanings But that the force of this argumēt may better appeare 1. Head from the numbers of articles in which Protest contradict the Scripture I will deuide it into diuers heads The first shal be taken from the multitude of matters of articles in which Protestants do contradict the expresse words of Scripture which are as we haue seene 260 and more For though it may chance that one once or twise or seldome may contradict the expresse words of an other and yet not contradict his sense or meaning yet it can no way be thought that this can fall out so often Because so great and so frequent opposition betwene their words cannot as I saied before come by chance therefore it must rise of the opposition which is betwene their meaning For how should their tongues so often iarre whoses myndes alwaies agree How should they who alwaies meane the same so often speake cōtrariwise How should the same sense and mynd be expressed so often by contrarie signes The second head shal be taken from the qualitie and 2. From the number of Protest who doe cōtradict multitude of Protestants who haue crossed the expresse words of Scripture For admit that some one or few Protestants and those not the lest learned should crosse the expresse words of Scripture and yet the Protestants doctrine should not crosse the true meaning of the Scripture yet it is altogether incredible that so manie and so famous Protestants should so often fight with the expresse words of Scripture and yet their doctrine should not be contrarie to the meaning of the Scripture For this their crossing of the Scriptures words could not rise of chance because it is in so manie Protestants nor of ignorance because they were the learnedest amongst them and therefore it proceedeth of the verie nature of their doctrine And consequently their doctrine of it nature is opposite to the Scriptures doctrine The third head is taken of the manner wherewith 3. From the manner in which they contradict Protestants crosse the expresse words of Scripture Because for the most parte they crosse them so directly so plainely so manifestly as they crosse the verie words of Catholiks which of set purpose they contradict or as euer anie Heretik crossed the expresse words of Scripture or as anie man can crosse them Wherefore ether let them denie that the contradict the meaning of the Coūcel of Trent of D. Stapleton or C. Bellarmin which of purpose they do contradict or let them grant that they contradict also the meaning of the holie Scripture or els let them say that the contradictiōs of senses or meanings are not to to be gathered out of anie opposition in words though neuer so great and manifest but out of their pleasure Besides ether let them denie that euer anie Heretike cōtradicted the true meaning of the Scripture or let them graunt the same of themselues seing they haue often times as directly and as euidently crossed the expresse words of Scripture and those spoaken of purpose for to declare the Scriptures meaning as euer anie Heretike crossed the Scriptures words Moreouer they not onely crosse the expresse words of Scripture as ditectly and plainely as euer anie did but also they manie times crosse them in so manie and so different formes of speach as scarce anie who would haue it knowne that he did contradict the Scriptures meaning could diuise more manners how to contradict it The fourth head is taken out of the qualitie of the 4. From the qualitie of the words which they contradict words of Scripture which Protestants do contradict For they are expresse formall cleare not obscure nor doubtfull and spoaken not by the way but of purpose for to expresse the Scriptures meaning of those matters as is euident in all the articles And what can be the true sense of Scripture if that be not which such kind of words do of themselues most euidently afford Or who can be thought to contradict the Scriptures true meaning if he do not who contradicteth the euident sense of such kind of words Surely I doubt not but if these words were written in anie other booke then in the Scripture that the Protestants would confesse that they contradict the sense of them as well as they contradict the sense of Catholiks words For as S. Austin saied in the like case of Pelagians Lib. 1. de peccat mer. c. 9. If I should speake thus these would oppose and crie that I speake not well I thought amisse for they would vnderstand no
other meaning in these words of anie man who should speake them but this which they will not vnderstand in the Apostle 5. From the sense in which they contradict The fift head we will take from the sense of those words of Scripture which the Protestants contradict For the sense in which the Protestants oppose themselues againsts the Scriptures words is not forced or violent but obuious easie open and which the words of themselues do plainely shew and in which such words vse to to spoaken and vnderstood of men And euident it is that all words ought to be vnderstood according to such a sense and that such a sense is the true sense of them vnlesse the contrarie be manifestly proued For this is the verie rule of vnderstanding words which the †Luther de verb. cenae to 7. Melancthon in Hospin p. 74. Martyr in loc tit de Euchar Perkins in 1. Gal v. 8. Pareus l. 5. de Illyricus in Claue part 2. tom 7. Protestāts themselues sometimes do vehemently vrge and vnlesse it be obserued the vnderstanding of words wil be vncertaine and according to euerie ones fansie Wherefore vnlesse Protestants do euidently conuince that those words of Scripture which they contradict are to be vnderstood in an other sense then in that which of themselues according to their ordinarie acception amongst men they beare they cannot denie but in contradicting this ordinarie sense of the words of Scripture they contradict the true sense of them And therefore the Reader in this matter must diligently marke that Catholiks are not bound to proue that the words of Scripture or of Protestants be to be taken in their vsuall and ordinarie sense amongst men but that this is to be supposed as a rule and vndoubted principle of vnderstāding words vnlesse the contrarie be demonstrated And if anie denie it he is not to be admitted to anie disputation which is grounded in words or testimonies because he denieth the verie first principle of vnderstanding words which being denied all dispute grounded on words is vayne Wherefore that Protestants who say that Catholiks do begge that point which they ought to proue when they vrge that the words of Scripture are to be vnderstood according to the sense which they openly shew and in which men vse to speake and vnderstand such words know not what ought to be proued in disputations out of words and what is to be supposed as a principle thereof Whereupon Kemnitius himselfe in Examen parte 2. tit de Missa saieth What madnesse is it to leaue the plaine sense which hath certaine and manifest testimonies of Scripture and to deuise a new exposition And the same say other Prostants as we shall rehearse hereafter †In Perorat But if Protestants will haue ether the words of Scripture or anie other words whatsoeuer to be vnderstood in an other sense then that wherein they vse to be vnderstood of men all the burden of prouing lieth vpon them Which because they cannot proue we iustly conclude that they contradict the true sense of the words of Scripture which we before haue alledged and frame this argument Whosoeuer contradict that sense of the Scriptures words which of themselues they beare and in which they are vsually vnderstood of men and cannot demonstrate that they are to be vnderstood in an other sense they contradict the true sense of the words of Scripture But Protestants do so Therefore they contradict the true sense of the holie Scripture The Maior or first proposition is as I saied the principle and ground of all dispute out of words and the Minor or second proposition is euident by the answeres of Catholiks vnto the proofes which Protestants bring for to shew that the words of Scripture are to be vnderstood in an other sense then they shew or men vsually vnderstand them in The sixt head is taken out of the circunstances which 6. From the circunstances of the words make for the natiue and vsuall sense of those words of Scripture which Protestants contradict For example Christ saied simply of that which he gaue with his hands to his Apostles after his last Supper This is my bodie and the Protestants simply say of the same This is not Christs bodie and consequently contradict Christs words not onely in their plaine natiue and vsuall sense but also which is confirmed by all their circunstances of end of time of place of the speaker and of the hearers As for the circunstance of the end it is plaine that the end of these words was to tell clearely the Apostles what indeed that was which he then gaue them And all his other words were ether spoaken of other matters or if of the same matter yet they were spoaken to this end to tell the Apostles what it was which then he gaue them but to what end they should vse it or for some such like purpose And that the foresaied words do clearly expresse what that was which at that time Christ gaue to his Apostles is so euident as our aduersaries themselues confesse For thus a Admonit vlt. Caluin I denie not but Christment to speake most clearly And b Cont. Selnec Beza If the question be about the word of God surely we haue none more expresse and in which we more willingly rest then the institution of the Supper it selfe This is my bodie Authores Admonit de libro Concordiae c. 3. p. 91. The words of the Supper are most cleare and of themselues abundantly sufficient for to be rightly vnderstood And the same c Whitaker ad Rat. 3. Zuinglius in Expl. art 18. Riuet tract 3. sect 12. Polanus part 1. thes de caena others confesse The circonstance also of the time confirmeth the same For it was the last when Christ was to conuerse with his Apostles in humane māner and therefore it was behouefull that if euer he should then speake in must plaine and vsuall sense especially speaking of a matter newly then instituted by him and bequeathed by him by his last will and testament and necessarily to be knowne of them and yet which could no waie be knowne of them but by Christs words But euident it is that the most cleare manner of speaking is to speake in the plaine natiue and vsuall sense of words And consequently Christ who by our aduersaries confession ment to speake most clearely speake in the plaine natiue and vsuall sense of his words The circunstance of place also concurreth For the place where Christ spoake these words was free and void of strangers so that thereby no occasion could be to meane otherwise then the words vsually did beare The circunstance also of the Speaker doth much confirme the same For he was the word it selfe the wisdome of his Father who both best knew how he ought to expresse his meaning about a new thing which could not be knowne of vs but by his words was most desirous that we should know what it was
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
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
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.
de Subsidio tom 2. fol. 253. of which corruption of Scripture thus writeth Illyricus vpon this place Some corrupt this text by translating The Cuppe of thanks giuing by which we giue thanks and the text so corrupted they vse in their liturgies in steed of the words of the Institution or holie supper making a duble sacriledge Caluin also in Math. 26. ver 26. not onely expoundeth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by He gaue thāks but also in the very text translateth it when he had giuen thanks And yet as himselfe confesseth there Mathew and Marke vse the word of Blessing Why therefore would not he vse the same word in S. Mathews text Because those words Acts 2. v. 27. Because thou wilt not They change leaue my soule in hell proue that Christs soule descended into hel Beza in his translation An. 1557. thus changeth the text Because thou wilt not leaue my carcasse in the graue Et ad Defens Castell p. 460. he saieth My soule in the text I did translate My carcasse but in my Notes My life but we may also take My soule in steed of the Pronoune Me. Which exposition saieth he is most plaine And he addeth Where as I noted that by the ancient translation my soule the error rose I did it not without cause sith we see that Papists wrest this place especially for to setle their Limbus and the Fathers from thence deuised that descent of Christ soule into hell As if he had saied I was forced to alter the tongue of the holie Ghost because he spoake against me In like sorte because we proue the same out of that passage Act. 2. v. 3◠Foreseing he spoake of the resurrection of Christ for nether was he left in hell c. the French Bibles An. 1562. 1567. 1568. 1605. of Hell haue made Graue as also hath Tremellius done in his Latin translation of the Bible neuewed by Iunius printed at Hannow 1603. Because those words Psalm 5. verss 5. Thou art not a God They change that wilt iniquitie proue that God no way willeth iniquitie or sinne the Kings Bible translateth the place thus That hath pleasure in wickednesse The French Bibles An. 1568. That loueth iniquitie And those of 1588. and 1610. That art not delighted with iniquitie And the like hath Piscator apud Vorstium in Parasceue cap. 3. and Tremellius in this place That so they may defēd their blasphemous doctrine that God willeth iniquitie though he do not loue it Because these words Ezechiel 33. vers 11. Liue I sayeth They change our Lord I will not the death of the wicked but that he be conuerted from his way and liue do proue that God of himselfe willeth no mans death the Kings Bible translateth them thus I haue no pleasure in the death c. and so also doth Musculus in locis tit de veritate Tremellius in this place Piscator in Thesibus l. 2. p. 187. and others That God may seeme of himselfe to will mens death though he take not pleasure in it as say they a sicke man willeth a bitter potion though he take no delighte in it Because the words 2. Thessalon 2. v. 15. Hould the traditions They change which yee haue learnt whether it be by word or by our Epistle do proue that traditions not written are as well to be held as those that are written Beza in his translation An. 1598. changeth the disiunctiue particle whether into the coniunctiue Also in this manner Hould the traditions which yee haue learnt by speach and also by our Epistle Whome follow Author Respons ad Theses Vadimontanas pag. 647. and others An other translation of Beza in Tremellius hath thus Hould the deliuered doctrine which you haue beene taught both by speach and by Epistle Where for whether he hath And and for Traditions Deliuered doctrine as Tremellius for Traditions hath Commandments The French An. 1568. and 1605. haue Institutions and the Queens Bible hath Ordinances Because those words 1. Timoth. 2. v. 4. Who will all men They change to be saued shew that God hath a will to saue all men Beza in that place changeth All into whomsoeuer that God may seeme to haue onely a will to saue whatsoeuer kinde of men In like sorte ib. v. 6. Where the Scripture saieth Who gaue himselfe a redemption for all Beza translateth For whomsoeuer Because that speach 1. Timoth. 4. v. 10. Who is the Saniour They change of all men especially of the faithfull declare that Christ redeemed all men Beza in that place in steed of Sauiour putteth Preseruer And saieth Because the name of Sauiour troubleth manie in that commonly it signifieth eternall life purchased by Christ therefore to auoid ambiguitie I chose rather to say Preseruer As if he had saied Because the word which the Scripture vseth doth shew that Christ purchased eternall life for all therefore I haue changed it for an other Because those words Coloss 1. v. 10. That yee may walke They change worthie of God and 1. Thessalon 2. v. 11. We haue adiured euerie one of you that you walke worthie of God and 3. Epistle of 5. Ihon. v. 6. Whome thou shalt doe well bringing on their way in manner worthie of God do shew that good workes may be worthie of God Beza in all these places for worthie of God hath Agreable to God Tremellius 1. Coloss v. 10. for worthie of God hath It is iust and 1. Thessal 2. It is agreable to God The Kings Bible 3. Ioan. 6. cit hath After a godlie sorte Because Christs words Lucae 7. ver 47. Manie sinnes are They change forgiuen her because she hath loued much insinuate iustification by workes Beza in place of Because in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translateth For. And addeth that he did so that it might be more easily perceaued that in these words is not shewed the cause of remission of sinnes The Kings Bible Illyricus and others follow Beza herein Because those words of S. Luke c. 1. v. 6. They were both They translate ill iust before God walking in all the commandements and iustifications of our Lord without blame helpe to proue that good workes are iustifications and do iustifie Beza though he confesse that the Greek word which S. Luke vseth be to be literally translated Iustifications Yet saieth that he would not so interprete it that saieth he I might take away this occasion of impugning iustification by onely faith and so in steed of Iustifications hath Rites Tremellius hath Righteousnesse Queen Elizabeths and King Iames Bible ordinances Because those words Philip. 2. v. 12. Worke your saluation Translate ill with feare and trembling proue that we may worke our saluation The French Bibles An. 1562. 1568. 1605. 1610. in steed of worke haue Endeauour you that the Scripture may seeme onely to say that we may endeauour to worke but not worke our saluation Because those words Iames 5. v. 16. Confesse
iust or righteous to Seing and hearing as the text doth Because those words 1. Corinth 14. vers 17. Thou indeed They omit words giuest thanks well do plainely approue praier in an vnknowne tongue Zuinglius Caluin and Beza in their CoÌ„mentaries slippe ouer these words Yea Caluin 3. Instit c. 20. § 33. citing this sentence omitteth the word well In like sorte Caluin and Beza Luc. 22. v. 32. slippe ouer those words of Christ I haue praied for thee by which S. Peters Primacie is confirmed Wherefore thus I make my third argumeÌ„t Who beside the foresaied opposition to the expresse words of Scripture are forced many times to vse violence to the very sacred text by adding or taking away words by changing by calling in doubt by ill translating by omitting by changing the order of the words they are to be iudged to contradict the true sense of the holie Scripture But Protestants do so Therefore c. CHAPTER IV. THAT PROTESTANTS OVERTHROW all force of the words of holie Scripture yea contemne and deride them OVR fourth argument shal be that Protestants when they nether dare denie nor change the words of Scripture yet ouerthrow all the force of them yea sometimes contemne and scoffe at them The first way by which they delude the expresse word of God is that in what kind of matter soeuer to wit whether it be of precept or doctrine whether it can be knowne onely by Gods word or no and in what places soeuer to wit whether in them the matter be handled purposely or no in what kind of matter soeuer I say and in what kind of place soeuer the holie Scripture speaketh expressely against theÌ„ they crie that we must not stick to the letter nor vrge it Zuinglius in Math. 19. to 4. The words Protest will not haue the word of God vrged against them of Christ what God hath ioyned let not man seperate are so drie that it may seeme that married persons can be seperated for no cause Here because the letter clearely maketh against him he addeth But we will not after the Iewish manner sticke so superstitiously to the letter And in Mark 1. We must not stick fast to the bare letter but the letter is to be expounded and directed according to the rule of the Protestants Spirit Et Institut de caena tom 2. fol. 288. Is it fit in Scripture to vrge earnestly onely the letter or rather hauing consulted other places we ought to consider what the authoritie of it may admit Because in the matter of the Eucharist the words of Scripture are clare agaâ—â—st them Caluin 4. Instit cap. 17. § 20. saieth Christs words are not vnder the common rule nor are to be examined gramatically § 23. These good Maisters that they may appeare men of letters do forbidde to Caluin scoffeth at those who vrge the word of God goe any whit from the letter What monstruous absurdities caÌ„not phrentik men gather if they may obiect euerie tittle for confirmation of their opinions And he termeth it foolish stubbernesse to contend earnestly about Christs words And calleth vs Catchers of syllables froward and stubbern exactours of the letter foolish and ridiculous maisters of letters because in the matter of the Eucharist we stick close to the expresse words of Scripture and vrge them against him as if with scoffes and taunts he would beat vs from the expresse word and letter of almightie God Moreouer in Math. 3. v. 16. he saieth Some do foolishly and preposterously vrge the letter that they may include the thing in the signe And in Math 26. v. 28. The Papists and such like are foolishly superstitious whiles they lay fast hould vpon Christs words And Admonit vlt. ad Westphal pag. 8â—7 We must not earnestly insist vpon the words Beza cont Westphal p. 214. By what right is it not lawfull for vs to appeall as I may say so from the word to the sense P. Martyr l. de Euchar. p. 124. Yee must not alwaies obiect the clearnesse of the sense pag. 126. Yee must not take first sense which offereth it selfe p. 126. Yee should not so much vrge the plainenes of the sense and pag. 149. They obiect againe vs the simple sense and hould that firmely Zanchius l. 1. Epist p. 34. They haue cried to importunely and till they were hoarse The word the words Kerberman l 1. System Theol. pag. 169. They importunely vrge the letter or words of Scripture Willet in Synopsi Contr. 19. pag. 885. We must not take the letter but follow the sense where we find mention made of the vniuersalitie of Christs death pag. 886. It cannot literally be vnderstood that God would absolutely haue all meÌ„ to be saued Thus speake these men when the letter or plaine sense of Scripture maketh expressely against them In the meane tyme whensoeuer the letter of Scripture seemeth to fauour theÌ„ they most veliemently pressâ—â— As for example because S. Paul sometimes calleth the Eucharist bread they will needs haue it to be materiall bread Caluin in Math. 26. vers 28. The Papists denie that bread is shewed but Paul refuteth their Difference betwene the words which Protest and which Cath. vrge dotage affirming that the bread which we break is the communication of the bodie of Christ The like he hath 4. Instit c. 17. § 15. and others after him And neuerthelesse the Scripture neuer saieth directly of the Eucharist This is bread as four times it saieth most directly of it This is Christs bodie Nether doth it in anie place restraine the word Bread when thereby it signifieth the Eucharist to the proper signification of materiall bread as it doth manie waies restraine the word Bodie to signifie the true bodie of Christ by adding that it is the bodie giuen deliuered or broken for vs. Moreouer the Scripture it selfe Ioan. 6. clearely expoundeth that when by the word Bread it signifieth the Eucharist it meaneth the very flesh of Christ So that in the selfe same matter that word which is saied of the Eucharist in an identicall speach saying This is this and which ofteÌ„times and most clearely is tied to it proper signification nor is euer expounded in Scripture to be otherwise taken must not be vrged against Protestants because it maketh against them and an other word which nether is euer so saied of the Eucharist nor is any way restrained to it proper signification yea which the Scripture it selfe expoundeth figuratiuely must be vrged because it seemeth to fauour Protestants and consequeÌ„tly the letter or word of Scripture is to be vrged or not vrged according as it fauoureth or disfauoureth ProtestaÌ„ts Which is indeed to shape the Scripture to their opinions not to frame their opinions to the Scripture But if they cannot obtaine that the letter of the holie They call it begging of the question to vrge the letter Scripture be not vrged against them they take an other course to delude the authoritie or force thereof For they
call the open and plaine sense of it into controuersie and then crie that it is the begging of the question to argue against them out of a sense which is controuerted Thus do the Protestants when we vrge against them the words of the Eucharist as yee may see in Zuinglius in Exegesi to 2. fol. 338. Ad Epistol Amici fol. 322. Caluin Admonit vlt. ad Westphal p. 805. Beza cont Westphal pag. 232. P. Martyr 1. Corint 11. fol. 158. Iuel art 5. sect 5. and others Yea sometimes they goe so farre as to say that it is a manifest abuse follie vanitie and dotage to argue against them out of the words of the Supper or Eucharist Author orthodoxi Consensus in Schlusselburg lib. 4. Theol. Caluin art 20. pag. 125. It is a manifest abuse of the words of the Supper to proue that by the words which is question or controuersie Humfre ad Rat. 2. Campiani p. 118. He will play the foole who disputeth out of this place which is in controuersie Caluin Admonit vlt. cit p. 821. Let them leaue to pretend a vaine preiudice of words of whose sense and meaning the contention is betweene vs. And in Gratulat ad Precentor p. 379. We except that it is foolishly pressed as most certaine whereof doubt is But what argument taken out of the Scriptures words can be good and strong if that which is taken out of Christs expresse words which are both cleare and of purpose spoaken to declare what the Eucharist is which what it is cannot be knowne but by his plaine words and which alone were spoaken of him to this end be a begging of the question a vaine foolish and friuolous argument onely because it hath pleased some few new Heretiks to call the cleare sense of these words into question Thirdly if they dare not say that the words which They deuise manie senses make against them haue an other sense then that which they clearely afford yet they will deuise manie senses and say that it is vncertaine in which of those senses the words are to be vnderstood and consequently that nothing can be certainely gathered of them Thus dealeth Kemnice in Exam. tit de Baptismo pag. 69. Where hauing brought manie expositions of the word Baptisme Actor 19. Whence we proue that the baptisme of Christ was different from that of S. Ihon thus at last he concludeth Nothing cā be proued out of places that are obscure ambiguous and in controuersie Indeed if those places must be counted such of which it hath pleased new Hheretiks to deuise diuers senses Let them giue the like libertie to other Heretiks and they shall see how much they will preuaile against them by any words of Scripture whatsoeuer Their fourth shift is that when the words of Scripture They will haue Gods meaning rather out of by places then out of proper which are spoaken purposely of anie matter make against them they will not haue the question to be denied by them but ether by words which are not spoaken at all of that matter or but incidently and by the way and will haue these to be the rule of expounding to others and so gather the sense of Scripture rather out of a strange place then out of the proper place Thus the Sacramentaries will haue the question of the Eucharist to be tried rather out of the 6. of S. Ihon though commonly they teach that there Christ spoake not of Eucharist or out of words which speak of Christs ascension into heauen or out of words which speake of the end of the Eucharist then out of those which purposely and which onely speake of the substance of the Eucharist Zuinglius Epist ad Matheum Rutling tom 2. fol. 153. saieth that Christ speaketh not of the Eucharist in the 6. of S. Ihon and yet frō thence taketh as he speaketh fol. 155. his Buckler and l. de relig fol. 206. his brasen wall and sheeld and fol. 215. his hard adamant Note And saieth fol. 155. cit that we must onely stick to these words Flesh profiteth nothing or as he speaketh in Exegesi fol. 336. To them before all others And as for the words of the Supper which were spoaken purposely of this matter he saieth plainely l. de relig c. de Euchar. We relie not vpon them but onely vpon this word Flesh profiteth nothing And addeth What thinke yee of this subtill deuise which forsooth relieth vpon Christes words onely And Resp ad Billican fol. 264. This dispute doth not relie vpon those words This is my bodie For we would not seeme to ground our opinion vpō these letters For that were vnlawfull See more of the like stuffe in his Apologie tom 2. fol. 371. Bullinger cited by Schluslelburg loc cit We desire our Christs words of the Euchar. are no Protest ground of that matter aduersaries that they do not as heretofore they haue done make the words of the Lords supper which are in controuersie as the foundation of their doctrine Melancthon Epist ad Frideric Elector apud Martyrem in Dial. col 112. In this controuersie of the Eucharist the best is to bould the words of Paul The bread which we breake is the communication of the bodie Peter Martyr cont Gardiner col 440. It is fond which he addeth that in the mysterie of the Eucharist we must recurre to the words of our Lord instituting it Caluin Admonit vlt. ad Westphal pag. 818. In vaine they shall crie we must goe to the fountaine And de Rat. concordiae pag. 866. There is no reason to insist vpon the essentiall verbe Is. Yee see that in the very question what the Eucharist is they say that it is fond and contrarie to reason to recurre to the words of the Institution thereof to insist in them and make them our foundation and neuerthelesse the words of the Institution are spoake purposely and that onely to tell vs what the Eucharist is but will haue vs to runne to other places where it is not spoaken at all of the Eucharist or at least not of the substance thereof This plainely sheweth that in very deed they make not the Scripture the foundation of their faith nor gather their beleife from thence Which themselues sometimes do plainely confesse For thus P. Martyr Protest gather not their faith out of the Scripture praefat lib. de Eucharist pag. 26. This is the basis strength and foundation of the opinion of the Eucharist which I haue set downe That it is proper to God to be euery where and that the condition of humane nature is to be contained in some certaine Reason groūd of Protest in the Euchar. place nor can be diffused to manie places at once Caluin 4. Instit c. 17. § 20. The reuerence of Christs words is no sufficient pretext why they should so reiect all the reasons which we obiect Author Orthodoxi Consensus in Schlusserburg lib. 1. Theol. Caluin art 23. We must not simply behould the
words of Christ but thinke of some other thing and with inward eyes behould them as mysteries And Victorinus ib. In the question of the Supper of the Lord we must looke with the left eye vpon the words of Christ and with the right behould the natures of Christ and the writings of Antiquitie Yee see them professe that the foundation and strength of their opinion is a humane principle that their reasons are to be preferred before Christs words that we must not simply looke vpon Christ words but thinke vpon some other thing that we must looke vpon Christs words with the left eye and with the right vpon nature Which is the very doctrine of Suencfeldius in Schlusselburg art 23. cit Remoue saieth he from thy sight Take and Eate This is my bodie and then consider what is the nature of mans bodie of eating of Sacraments and of ould figures and so thou shalt find most certaine trueth In like sorte they confesse that they learnt not their faith out of Scripture Zuinglius Resp ad Serm. Lutheri to 2. fol. 372. Faith cannot be learnt or discussed out of words but the Protest haue not their faith out of Scripture teacher of it is God and after we haue it deliuered from him we may see the same in words And in Exegesi fol. 347. We do not thinke that faith can be gathered out of words but that faith being the mistresse the words which are set before vs may be vnderstood How I pray you should we gather faith out of words sith we ought not to come to expound Scriptures But being already armed with faith And OEcolampadius in Hospin part 2. Histor fol. 70. I come not to Scripture but being before hand armed with faith Their first shift is to scoffe and deride the manner of Protecst soffe at plaine proofes out of Scripture arguing out of the expresse words of Scripture P. Martyr in Schlusselburg l. 4. Theol. Caluin artic 20. calleth our argument taken out of the words of the institution of the Eucharist a Fiue word proofe And in Dial. col 130. thus speaketh I alwaies thought that yee were not so wise as yee Gods word not enough should be in labouring so much for an opinion both absurde and vnprofitable and hauing nothing to mantaine it but Christs word This is my bodie Caluin 1. Instit cap. 2. § 3. saieth that they are madde who endeauour to defend the images of God and Saints by the example of the Cherubins The same saieth Hospin l. de orig Templorum pag. 254. and Beza 2. part respons ad Colloq Montisbel pag. 31. termeth the same a stinking argument Whitaker ad Rat. 3. Campiani maketh this to be a Sophisme Saint Iames commandeth to Foolish to striue about Christs words anoint the sick therefore we must anoint them Zuinglius de Peccat orig tom 2. fol. 122. saieth How foolish should he seeme who for words of Scripture would auouch that we are washed from originall sinne by the water of baptisme OEcolāpadius cōplaineth that the words of the Institutiō of the Eucharist are obiected to him as a Helene and the samewords Caluin termeth Aiax his buckler and the onely refuge of Papists Finally they are sometimes driuen to blaspheme the They blaspheme the very words of Scripture words of Scripture and to say that they will nether beleiue them nor God himselfe P. Martyr cont Gardiner col 423. termeth the words of the Institution of the Eucharist a litle speach of fiue words and col 1095 a fiue word speach Zuinglius Respons ad Billican tom 2. f. 264. Poore letters Burensis in Schlusselburg Praefat. in tom 3. Catal. Haeret. Foure impotent words Sheldon l. of Antichrist pag. 82. in scoffe Fiue omnipotent words Hospin part 2. Histor fol. 63. Fiue magicall words Gratianus Anties tom 6. doctrinae Iesuit fol. 158. speaketh in this sorte To be present according to Gregorie is to draw Christs bodie out of heauen by fiueuerbicall or magicall power Volanus l. 2. cont Scargam pag. 1047. Feigning to your selues a new Christ of bread made by the fiue-word-breath of a Preist Moreouer Zuinglius as before is rehearsed called Christs words of the indissolubilitie of mariage drie words and l. de Relig. c. de Euchar. saieth that the words of conscration are too drie for some mens capacitie Poach in Schlusselburg tom 4. Catal. pag. 305. thus writeth It must needs be that the law sith it nether Gods law in lie is Christ nor in Christ is contained in error lie and death And the Scripture as Luther saieth in his disputations is not to be vnderstood against Christ but for Christ and therefore to be referred to him or not to be accounted true Scripture Luther being sore vrged by the words of Scripture touching works and the law teacheth his followers to answere thus tom 5. in 3. Galat. fol. 345. Simply we must answere in this sorte Here is Christ there the testimonies of the Scripture touching workes and the law But Christ is Lord of the Scripture Thou vrgest the seruant that is the Scripture this seruant I Luther leaueth the Scripture to Papists leaue to thee I vrge the Lord who is King of the Scripture And speaketh yet more plainely German edit Wittemb tom 1. in these words Albeit the Papists do bring a huge loade of Scriptures in which good works are commanded I care nothing He careth not for all the Scripture for all the sayings of the Scripture though more were brought Thou Papist art very insolent and proud with the Scripture which yet is vnder Christ and the Lord. Wherefore I am nothing He is not moued with it moued thereby Go too foresooth relie vpon the seruant as much as thou wilst but I relie vpon Christ the true Maister Lord and Emperour of the Scripture Him I will beleiue and I know he cannot lie to me nor lead me into error I had rather honour and beleiue him then to suffer my selfe to be drawne one finger breth from my opinion for all the sayings of the Scripture Loe how Luther careth not for all the sayings of the Scriptures is nothing moued with will not alter his opinion for them all and leaueth them to the Papists And in like sorte tom 1. disput de Fide fol. 387. saieth But if our aduersaries vrge the Scripture against Christ we vrge Christ against the Scripture We haue the Lord they haue the seruant Papist haue the Scripture And in Colloq cap. de verbo Dei fol. 22. speaking of his followers saieth The Scripture is contemned corrupted and mocked of vs. Yea Zuinglius in Elencho tom 2. fol. 10. affirmeth that when Paul wrote the Commentaries of the Euangelists and the Epistles of the Apostles were not of authoritie and that Paul did not attribute so much to his Epistles as that Paul did not thinke his Epistles diuine whatsoeuer was contained in them was holie The like is insinuated by
Caluin Actor 17. vers 11. Where he saieth that the Thessalonians did not dispute whether Gods trueth were to be receaued onely they examined Pauls doctrine according to the rule of Scripture Plainely putting a difference betwene Gods trueth and Pauls doctrine Finally Zuinglius professeth Zuinglius will not beleiue what he cannot comprehend to beleiue nothing which he cannot comprehend For thus he speaketh in Hospin Part. 2. Histor fol. 72. God doth not propose to vs things that are incomprehensible Or as Melancthon reporteth ib. fol. 82. God doth not propose to vs such things to be beleiued as can no way be comprehended And in Schlusselburg l. 4. Theol. Caluin art 9. thus professeth his more then Diuelish infidelitie Albeit God with He will not beleiue God though he sware all his blessed Angels should come from heauen and sweare that in the Supper of the Lord the bodie and blood of Christ were giuē to all that receaue it yet nether could nor would I beleiue it vnlesse I should plainely see with my eyes and feel Christ with my hands The very same he insinuateth Respons and Bellicā tom 2. fol. What I pray you differ these men from the Protest imitate the libertins Libertins of whome thus writeth Caluin in Instructione cap. 9. We already saied that these men in the beginning were wont plainely to laugh if any alledged the Scriptures nor dissembled to hould them for fables yet they forbore not to vse thē if there were anie place which they could wrest to their purpose But when they perceaued that all good men did detest such sacrilege they put on this coate vnder which now they lurk to wit they professe not to reiect the holie Scriptures but feigning to admit them wrest and change them into allegories And do not the Protestants deride the Scripture when they call the words thereof a fiue-word speach beggerly letters impotent and magicall words and when they see that all good men detest such blasphemie do they not turne thē into figures or allegories Wherefore I make this my fourth argument Who not onely in so manie and so great matters contradict the expresse words of Scripture but also in manie and great points are compelled to forsake the letter thereof to call the manifeste sense into questiō to say that it is a begging of the question to argue out of it to deuise manie new senses for to reiect a place as ambiguous and to say that the sēse of Scripture is to be gathered rather out of a strāge then out of the proper place where it is purposely handled who finally deride the very kind of arguing out of the expresse words of Scripture and openly blaspheme them they are to be thought not onely to gainsay the true sense of Scripture but also to contemne the Scripture and God himselfe But so do Protestants Therefore c. CHAPTER V. THAT PROTESTANTS SAY THAT words of Scripture which make against them were not spoaken of certaine knowledge OVR fift argument to proue that Protestants repugne to the true sense of Scripture shal be because sometimes they denie that the words which were spoaken of God of Christ of the Apostles were spoaken by them of their certaine knowledge but onely by ghesse or coniecture For if out of that saying of God Ezechielis 3. vers 6. seq For not to a people of profound speach and of an vnknowne tongue art thou sent to the house of Israel nether to manie peoples of profound speach and of an vnknowne tongue whose words thou canst not heare and if thou were sent to them they would heare the We will proue that some can be conuerted which yet will not be conuerted Contra-remonstrantes in Collat. Hagae answere This is saied not in respect God did not certainely foresee what he saied of that which God did certainely forsee in these or those but in respect of that which according to all outward shew a man might iudge Forsooth God did not certainely foresee that other people would haue heard the Prophet if he had beene sent to them as he plainely affirmeth but like a man spoake by ghesse out of the externall appearance If we proue the same out of those words of Christ Math. 11. ver 21. If in Tire and Sidon had beene wrought the miracles that haue beene wrought in you they had done pennance Nor Christ in hairecloth and ashes Caluin vpon this place telleth vs that Christ disputeth not what God did foresee to become of these or those but what some of them would haue done for so much as could be gathered by the thing And ib. in v. 33. We admonished before that Christ speaketh after a humane manner and doth not tell out of the heauenlie oracle what he had foreseene was to be if he had sent to the Sodomits And lib. 6. de lib. arbitr pag 197. It is euident that Christ would by that kind of speach no other thing thē if one now should say There is no Turk so obstinate or rebellious to God or so impious who would not haue beene conuerted if he had read seene and heard those things with which Pighius will not amended The like haue Contra-remonstrantes loc cit So that Christ did not certainely foresee that the Tyrians and Sodomites would haue repented if they had seene the like miracles and yet he plainely affirmeth it If we proue that a man may fall from grace because S. Peter 1. cap. 1. vers 9. saieth For he that hath not these Scripture speaketh not of knowledge but of charitie tbings readie is blind and groping with his hand hauing foregotten the purgation of his ould sinnes Zanchius in Summa Praelect tom 7. col 276. answereth This place is to be vnderstood according to the iudgment of charitie The same he hath in Thesibus tom 8. col 700. and Piscator in Thesibus l. 2. p. 195. Forsooth S. Peter iudged charitably but not truely that such a man as he speaketh of had beene purged from his sinnes If we proue that God would haue all men to be saued because S. Paul 1. Timoth. 2. vers 4. Who will all men to be saued Perkins lib. de Praedest tom 1. col 139. saieth Paul Likewise S. Paul speaketh in this place according to the iudgment of charitie of Christians not according to the iudgment of secret and infallible certaintie In like sorte answereth Piscator loc cit and also to Hebr. 6. vers 5. cap. 10. vers 29. Where is it saied that some reprobates were sanctified with the blood of Christ If we proue that the wicked and reprobates may be in the bodie of Christ and put him vpon them because S. Paul saieth 1. Cor. 12. ver 13. We were all baptized into one bodie Gal. 3. v. 27. As manie of you as are baptized in Christ haue put on Christ Vorstius in Antibel p. 124. answereth The Apostle speakheth there out of the iudgment of charitie which accounteth all
the citizens of the outward Church that is all that professe faith to be faithfull But charitie beleiueth all things and therefore is deceaued which is farre from the certaintie of faith Which is as much as to say S. Paul or the Scripture was deceaued in these sayings If we proue that God would haue some to be conuerted who will not because he saieth Math. 23. vers 37. Hierusalem Hierusalem how often would I gather together thy children as the hen doth gather together her chickins vnder her wings and thou wouldst not Beza de Praedestinat cont Castel vol. 1. pag. 398. answereth If we will attribute this speach to Christ as he was God doste thou not know that God for to allure his children to him through his infinite goodnesse by taking vpon him humane affections doth sometime stammer with vs God stammereth Fiftly therefore I proue that Protestants contradict the true sense of Scripture in this sorte Who not onely gainesay the expresse words of holie writ so as we haue seene but also are forced in manie and great misteries of faith to say that the Apostles Christ and God himselfe did not certainely foresee what they saied and that the holie Ghost did not speake of certaine knowledge but by coniectures as men do they gaynesay the true meaning of the holy Scripture But Protestants do so Therefore c. CHAPTER VI. THAT PROTESTANTS AFFIRME manie weightie sayings of the Scripture not to haue beene spoaken according to the mynd of the Authors MY sixt argument shal be because Protestants are driuen to say that Scripture speaketh not according to it owne mynd and according to trueth but according to the errour and opinion of others and that in manie and great matters as of faith of good workes of sacraments of the very meane of attayning saluation and the like For if we proue that wicked men may haue faith because S. Iames speaketh not according to his owne mynd S. Iames cap. 2. vers 18. speaketh thus to such a one Thou hast faith and I haue workes v. 19. Thou beleiuest that there is one God thou doest well Caluin on that chapter v. 14. saieth Let vs remember that he speaketh not according to his owne mynd as oft as here he nameth faith If we proue that the keeping of the commandements Nor Christ is necessarie to saluation because Christ saieth Math. 19. v. 17. If thou wilt enter to life keepe the commandements Pareus l. 3. de Iustificat c. 12. p. 812. answereth The Lord sendeth him to the workes of the law not that he thinketh this way of saluation possible but for to confund his hypocrisie Brentius in Pareus l. 4. de Iustificat c. 2. and in Gerlachius tom 2. disput 13. saieth Christ so answered as he rather shewed him the way to He shewed the way to perdition eternall damnation Which answere saieth Pareus c. 2. cit is no lesse true then that saying of the Apostle yee are euacuated from Christ who are iustified by the law If we proue that iustice is necessarie to saluation because Christ saieth Mat. 5. ver 21. Vnlesse your iustice abound more then that of the Scribes and Pharises you shall not enter into the kingdome of heauen Pareus l. 4. de Iustif c. 4. p. 964 answereth Not that this inward iustice was possible to the He shewed an impossible way disciples or to anie other man but that the exactnesse of the law and there impossibilitie being acknowledged they might forsake the endlesse way of the law and seeke life in the Ghospell If we proue that God rewardeth good workes because the Scripture often speaketh so Zuinglius l. de relig c. de Merito answereth There are some so doltish that whatsoeuer thou criest they thinke God giueth all things to merits and where these are not that there his grace is in vaine hoped for whose weaknesse or rather perfidiousnesse God abuseth and inuiteth to good workes by hope of reward that so nothing may be wanting to his seruants And Ochinus in Schlusselburg lib. 1. Theol. Caluin art 23. dareth call in question whether Christ spoake those words which he would haue spoaken We answere saieth he that it may be that when He spoake not that he would Christ saied This is my bodie he would haue saied The bread signifieth my bodie The like they meane when they say that the holie Scripture speakeâ—h by graunt or concession Scripture speaketh by concessioÌ„ or grauÌ„t For thus Caluin in lac 2. v. 12. That he termeth it faith is by way of concession orgraunt And 3. Instit c. 17. § 11. That the Apostle calleth faith a vaine opinion which is farre from the nature of faith is by way of graunt Beza in Iac. 2. ver 14. Iames calleth it faith by way of graunt that he may not seeme to striue about words In like manner Illyricus and others Kemnitius in locis part 2. tit de Argumentis writeth that in those sayings If thou wilt enter into life keepe the commandments Who shall doe these shall liue in them Doe this and thou shalt liue The doers of the law shal be iustified Christ and Paul answere by way of concession or graunt If we proue that we can clense our selues from sinne because 2. Cor. 7. v. 1. it is saied Let vs clense our selues from all inquination of the flesh and spirit perfecting sanctification in the feare of God Caluin 2. Instit c. 5. § 11. answereth By concession or graunt it is attributed to vs which belongeth to God And if we proue that there are some litle precepts because Christ saieth Math. 5. v. 19. One iot or tittle shall not passe of the law till all be fulfilled Caluin vpon that place saieth Where Christ termeth litle precepts it is a kind of concession or graunt If we proue that God will render eternall life according to the patience of good workes because Rom. 2. v. 7. is saied God will render to euerie man according to his workes to them truely that according to patience in good worke seeke glorie honor and incorruption life eternall Beza vpon that place answereth In this description of iust iudgment this is saied of the Apostle by way of graunt or concession as also when streight after he saieth ver 13. Not hearers but doers of the law are iustified If we proue that some do keepe the law because it is written Rom. 2. v. 26. If then the prepuce keepe the iustices of the law shall not his prepuce be reputed for circuncision Beza vpon that place answereth These things are saied of the Apostle by way of graunt or concession as also I noted before verse 9. If we proue that the sacraments of the new law be Scripture speaketh by contention better then the sacraments of the ould because S. Paul in the Epistle to the Hebrews preferreth them before these Caluin 4. Instit c. 14. § 25. saieth This we must especially note that in all these places
grosse error as also he doth in his Epistle to the Galathians If we exhort to do pennance in hairecloth and ashes because Christ saieth Math. 11. ver 21. If in Tyre and Sidon had beene wrought the miracles that haue beene wrought in you they had done pennance in hairecloth and ashes lōg agoe Caluin ib. answereth Pennance is described by the externall signes which were then solemnely vsed in Gods Church not as if Christ vrged this matter but because he turneth his speach to the capacitie of the common people If we proue that we shall haue life euerlasting for giuing all our goods to the poore because Christ saieth Math. 19. v. 21. If thou wilt be perfect goe sell the things that thou hast and giue to the poore and thou shalt haue treasure in heauen Beza ib. answereth These words of Christ declare not how life euerlasting is of it self to be gottē but are spoakē to reproue him that was deceaued with false hope of his iustice Caluin ib. in v. 20. saieth Christs answere was directed according to the To the mans disposition mans disposition Gerlachius tom 2. disput 13. saieth The Lord in the places alledged Math. 19. and Luc. 10. accommodated To men be wicked with false doctrines To mēs errors his speach to them who asked him who were bewiched with an opinion of legall iustice and Pharisaicall doctrines And againe Christ might easily accommodate his speach to those errours Illyricus in Claue part 2. tract 1. col 32. writeth thus Christ after an other manner sheweth the way to the kingdome Christ shewed one way to some an othe◠to others of heauen to the Pharise to the lawyer and to that yong man vaunting of the fulfilling of the law and in other manner vnto Nicodemus boasting of his discipline and good habits gotten by long tyme and time goodnesse of nature and free will and yet in an other manner vnto miserable sinners wrastling with their conscience with the wrath of God and their sinnes Author respons ad Theses Valent. p. 800. thus teacheth That we may graunt that oftentimes in Scripture iustification is denied to the ould and attributed to the new testament Yet According to the Iews supposition none seeth not but that this is saied of the Apostle by supposition of the Iews who like to Papists did speake of the ould testament as of the law which should giue iustice by workes And p. 813. In that Gregorie is deceaued that he thinketh it followeth out of Pauls discourse that prepuce keepeth the law which in trueth the Apostle spoake vpon supposition not as if it were indeed or could be but to shew boasting of the law circumcision and all the other ceremonies was very vaine Nor content to haue thus deluded so manie and so weightie sentences of Scripture they giue a generall rule so to delude them Caluin in 1. Corinth 10. ver 3. It is the Generall rule to delude Scripture thus manner of the Scripture when it speaketh of Sacramēts or other things sometimes to speake according to the capacitie of the hearers and so it doth not respect the nature of thing but what the hearers thinke amisse And l. de Praedest p. 713. The Scripture when it talketh of the Sacraments vseth to speake in twoe sortes If it talke with hypocrites according to their wrong meaning it deuideth the trueth from the signes The like he hath Gal. 3. v. 27. in Ioan. 6. v. 32. Daneus tom 2. Corinth 4. pag. 217. Peter Martyr in locis closs 2. c. 16. § 14. in 1. Cor. 10. Et Polanus in disput priuat 32. saieth God oftentimes Scripture calleth iust who indeed are not so speaketh according to their opinion with whome he speaketh So are they in the Scripture called iust who indeed are not iust but onely in opinion ether of themselues or of others By these and manie such like sleights Protestants vse to delude the holie Scripture which if they be admitted nothing at all can be proued out of Scripture Wherefore I thus make my sixt argument Who not onely in 260. articles do contradict the expresse words of Scripture in their cleare sense but also in manie and weightie matters are forced to say that the Scripture speaketh not accordig to her owne mynde meaneth not as she speaketh speaketh by way of graunt concession or argument according to the mynd capacitie grosse opinion error of others and after a humane fashion not according to the nature of the thing they are to be thought to gain say the true meaning of the holie Scripture But Protestants do so Therefore c. CHAPTER VII THAT PROTESTANTS ARE FORCED to say that the Scripture speaketh ironically mimetically hyperbolically and by amplification and fiction MY seuenth argument to proue that Protestants contradict the true sense of the Scripture shal be because they are forced to say that manie and most weightie sentences of Scripture of faith good workes Sacraments redemption of sinnes meanes of purchasing heauen and the like were spoaken not in earnest but ironically mimetically hyperbolically by amplification and fiction Precepts ought to be kept Ironically For if we proue that Gods commandments can be done because Leuit. 18. Rom. 10. Gal. 3. is saied Who shall doe those things shall liue in them Luther in Gal. 3. tom 5. fol. 347. Answereth I wnderstand that this speach is an ironie or scoffe If anie proue the same because Christ saieth Luc. 10. v. Ironically 26. Doe this and thou shalt liue Luther loc cit answereth I vnderstand this place in common that this saying of Christ Doe this and thou shalt liue is a kinde of ironie and mockage Poach in Schlusselburg l. 4. Catal. Haeret. 4. 301. Albeit the lawyer do inquire of life euerlasting yet if Christs answere be vnderstood according to the law that is without speaciall faith life cannot be ment of eternall life without an ironie Et p. 312. I do not denie but Christs answere may he wnderstood of eternall life not according to the law but an other way to wit ether according to the Ghospell or by ironie Againe That saying and the like may be expounded three wayes First by ironie as Luther saieth Gen. 9. and Galat. 3. Secondly according to the law c. And Gerlachius tom 2. disput 13. There is a secret ironie of Christ If we proue that the commandments must needs be kept because Christ sayeth Math. 19. v. 17. If thou wilt enter into life keepe the commandments Pareus l. 4. de Iustificat c. 2. p. 967. answereth Luthers ironie about this place may be defended And pag. 969. It was a serious conference and yet that hindereth not but that the Lord might vse an ironie And Gerlachius to 2. disp 13. cit It was a serious conference and yet there is a secret ironie If we proue that an ill man may haue faith because S. Iames cap. 2. speaketh thus to such a one Thou hast faith
An ill man hath faith Ironically Thou beleiuest that there is one God Thou doest well Beza ib. answereth That which followeth Thou hast faith is spoaken ironically And Caluin ib. v. 18. Erasmus is much deceaued in that he acknowledgeth not an ironie in these words The speech is ironicall And Thou doest well is added for to extenuate And likewise in Rom. 3. v. 30. he saieth I thinke that there is an ironie in the words And lib. 6. de lib. arbit pag. 198. Salomon Mans is to prepare his heart Ironically saieth Prouerb 16. it is mans parte to prepare the hart and the Lords to gouerne the tongue Who seeth not that it is an ironicall description of mans arrogancie who challengeth to himselfe all high matters and hath not the least matter in his power If we proue that good workes do cleanse from sinne Almes cleanseth sinne Ironically because Christ saieth Luc. 11. v. 41. But yet that that remaineth giue almes and behould all things are cleane vnto you Vallada in his Apologie c. 22. pag. 300. answereth Christ is farre from teaching that by almes sinnes are redeemed that on the contrarie he derideth and rebuketh the Pharisees that they had this opinion And the Apologie Conf. August c. de respons ad argum There are manie who interprete it to be an ironie This interpretation is not absurd nor hath anie thing which is contrarie to other Scriptures P. Martyr in Rom. 11. Those words Giue almes c. may be expounded three waies The first is to say that the speach is ironicall And this he repeateth in locis class 3. c. 4. § 34. Aretius also in locis part 1. fol. 90. saieth Others chuse rather to take this sentence of Christ ironically If we proue that sinnes may be redeemed by almes because Daniel saieth c. 4. ver 24. Redeeme thy sinnes by almes Schlusselburg tom 8. Catal. pag. 524. saieth There are Almes redeeme sinne Ironically some that expound this place ironically Which he doth not dislike If we proue that the commandements may be kept because Luc. 18. v. 22. a man that saied he had kept them all Christ reprehendeth not but saieth Yet one thing thou One thing lacking Ironically lackest Sell all that euer thou hast and giue to the poore c. Beza ib. answereth Yea all things lack seing no man can keepe euen one commandment so as the law appointeth wherefore Christ speaketh with a holie ironie If we proue that a sinner hath free will or power to conuerte himselfe because God saieth Oseae 5. ver vlt. Going I will returne to my place vntill you faile and seeke my Men seeke God Ironically face Whitaker and Rat. 9. Campiani answereth Which words truely he spoake ironically and mimetically And lib. 9. cont Dur. sect 25. It is manifest that the Lord spoake ironically Thus you see in how great matters they say that the Prophets Apostles Christ and God himselfe spoake ironically or scoffingly when they speake against thē which is indeed to make the Prophets Apostles Christ and God himselfe to be scoffers or rather to scoffe and mock them Now let vs see how they say that the Scripture speaketh mimetically or by imitation of others If we proue that faith is a worke because Christ Faith is a worke Mimetically saieth Ioan. 6. v. 29. This is the worke of God that you beleiue in him Beza ib. answereth Perhaps this kind of speach is borrowed of the common vses and is to be expounded by mimesis or imitation as if one comming to a Phisician should aske of him for how much money would he cure him and the Physician should answere in these words All the money which I demaund of you is this that you trust me and be perswaded that I seeke nought but your health If I say the Physician should thus answere who could gather out of this answere that money is the trust which the Physician demandeth of the sicke man for to obey holesome aduise Wherefore they are very ridiculous that I may omit other paralogismes who out of that place do gather that faith is a worke Pareus l. 1. de Iustificat c. 16. Faith is improperly called a worke For Christ calleth faith in it selfe a worke of God according to the speach of the Iewes who asked him And Whitaker lib. 8. cont Dur. sect 88. Christ called faith a worke ether mimetically or because it is the worke of the holie Ghost If we proue that that faith whereof S. Iames speaketh Faith iustifieth Mimetically is iustifying faith because c. 2. v. 24. he saieth Yee see that a man is iustified by workes and not by faith onely that is Man is iustified by faith but not by onely faith Pareus l. 4. de Iustificat c. 18. answereth He addeth that Antithesis And not by faith onely by mimesis or imitation of the hypocrites we are iustified by faith onely yee see saieth he this is false If we proue that Christs flesh is truely eaten because he saieth Ioan. 6. My flesh is truely meate Zuinglius in Exegesi tom Christ flesh eaten Mimetically 2. fol. 333. answereth He finely obserueth the imitation of the Iewes who ether thought or would seeme to thinke that he was but a mere man And vpbraiding to these men their error he saieth His flesh is truely meate The same he repeateth in Ioan. 6. tom 4. fol. 308. And addeth fol. 334 According to etheologie and mimesis which are a kind of alleosis that is by imitation wherewith he spoake according to the speach and opinion of his enemies he vseth the word Flesh and meaneth Saieth Flesh and meaneth Spirit the Spirit that is his Diuinitie as often as he attributeth life to his flesh If we proue that there are twoe testaments because S. Paul saieth Gal. 4. For these are twoe testaments the one truely One testamēt Mimetically c. Zuinglius in Elencho tom 2. fol. 3. answereth Paul calleth it one testament not that it was truely a testament but by etheologie or imitatiō of them who so called it And he addeth who more stifly embraced shaddows as it is the grosse dispositiō of men more then they ought would rather leese light then darknesse not vnlike to that madde man who greatly complained that his freinds had procured him to be restored to his witts After the manner of these men Paul saieth that there are twoe testaments See how he saieth that Saint Paul speaketh like a madde man And in Ioan. 6. tom 4. p. 305. Where Christ calleth faith a worke he saieth Christ plaieth in the word worke and calleth faith a worke because they looked to workes So in the Epistle to the Rom. and Galat. by imitation he calleth grace the law of the spirit And in Math. Grace called a law Mimetically 19. pag. 107. The Lord continueth in his imitation and accommodateth his speach to the mynd of the yong man who after a Pharisaicall manner did think that
they change into particulars whensoeuer they make against them Which is so great and so manifest an abuse of Scripture as What some Protestants thing of turning vniuersall propositions into particulars some of themselues crie out against it For thus Iacobus Andreae in Colloq Montisbel p. 418. speaketh to Beza It is impietie to exclude anie man from this vniuersall promise p. 419. It is manifest impietie and abhominable doctrine contrarie to the expresse letter to make a particular promise of an vniuersall Et pag. 421. It is horrible to heare so manifest an vniuersall proposition to be made a particular Wherefore I thus frame my eight argument Who besides the foresaied opposition to the expresse words of Scripture are compelled in so manie and so great matters to change so manie and so manifest vniuersall propositiōs of the holie Scripture into particulars they are to be iudged to gainsay the true sense of the Scripture But Protestants do so Therefore c. And the more forcible this argument ought to be against them because themselues teach That as often as there is an vniuersall proposition in Scripture it must not be limited by anie distinction vnlesse that be grounded vpon certaine and cleare words of Scripture For otherwise euerie doctrine may be deluded by subtilitie of distinctions So Gerlachius tom 2. disp 24. CHAPTER IX THAT PROTESTANTS DO LIMITATE manie vnlimited Propositions of the Scripture MY ninth argument that Protestants contradict the true sense of Scripture I will take frō thence that they are forced to limitate manie vnlimitated propositions of Scripture touching great matters as of God of Christ of the Church and the like For if we proue that God doth not at all tempt to euil Touching God because S. Iames saieth absolutely c. 1. v. 13. God is no tempter of euill and he tempteth no man P. Martyr in locis clas 1. c. 15. § 9. answereth When Iames denieth that God tempteth he denieth it not altogether but in that sorte in which those carnall Christians of his time did affirme him to tempt as if they when they sinned had not beene in fault Caluin vpon this place He speaketh here of inward temptations which are nothing but inordinate desires which prouoke vs to sinne And he rightly denieth God to be author of them Pareus l 2. de Amiss Grat. c. 8. Iames doth not remoue from God simply all temptation but onely the inward temptation and such as may make a man excusable If we proue that God willeth not iniquitie at all that is nether for it selfe nor for anie other thing because ps 1. v. 5. it is saied without anie limitation Thou wilst not iniquitie they limitate this saying manie waies as that God willeth not iniquitie for it selfe or by his word or by allowance or delighte in it as appeareth by what we rehearsed l. 1. c. 2. art 1. If we proue that God of himselfe willeth not the death of anie man because he saieth Ezech. 33. v. 11. I will not the death of the wicked and c. 18. v. 32. I will not the death of him that dieth Zanchius l. 3. de Nat. Dei c. 4. q. 4. answereth If thou vrgest the word I will not the death of a sinner and that God speaketh of his good pleasure I say that place is to be vnderstood of the elect onely Beza 2. art resp ad Acta Montisbel p. 196. That restriction of conuersion sheweth that this is to be vnderstood onely of them to whome is graunted the grace of conuersion which surely is proper to the elect Piscator in Thesib l. 2. p. 187. The Prophet speaketh not here of euerie sinner but of him onely that is conuerted But Luther lib. de seru arbitr tom 2. fol. 450. saieth God willeth manie things which by his word he sheweth that he willeth not So he will not the death of a sinner to wit by word but he willeth it by his vnsearchable will If we proue that God willeth the conuersion of euerie sinner because he saieth without limitation Ezech. 33. v. 11. I will not the death of the wicked but that he be conuerted and liue Caluin l. de Praedest p. 786. and de Prouident p. 737. answereth God is saied to will life as he is saied to will pennance and this he willeth because by his words he inuiteth all to it but this is not contrarie to his secret counsaile wherein he hath decreed to conuert none but his elect Piscator in Thesibus lib. 2. pag. 236. saieth That God speaketh there of the wicked who is conuerted If we proue that Christ euen as he is God would gather those who will not be gathered because he saieth absolutely Math. 23. v 37. How often would I gather together thy children as the hen doth goth gather together her chickins vnder her wings and thou wouldest not Perkins de Praedest tom 1. col 157. answereth I say that Christ speaketh here not as he was God but as he was minister of the circumcision The same saieth Luther lib. cit fol. 451. and others If we proue that God calleth euen the reprobate because he saieth without limitation Apocal. 3. v. 20. I stand at the dore and knock Perkins loc iam cit answereth Those at whose dore Christ standeth are the faithfull and the conuerted If we proue that God euen by inward vocation calleth the reprobate because without all limitation it is saied Math. 23. v. 37. How often would I gather thy Children And Isaiae 65. v. 2. I haue spred fourth my hands all the day to an incredulous people And c. 5. v. 4. What is there that I ought to doe more to my vineyard and haue not done to it Et Prou. 1. v. 24. I haue called and you haue refused Contra-remonstrantes in Collat. Hagae p. 245. seq limitate all these sayings onely to outward calling And Pareus l. 1. de Grat. lib. arb c. 11. to onely calling by outwarde means After which manner Protestants also limitate those words Math. 22. v. 14. Manie are called but few are chosen If we proue that men may resist the holie Ghost speaking within them because without limitation it is saied Acts 7. v. 51. You haue alwaies resisted the holie Ghost Caluin ib. answereth They are saied to resist the holie Ghost who obstinately reiect him speaking by the Prophets for here is no speach of inward reuelations which God inwardly inspireth to anie but of the outward ministerie If we proue that Christ did not teach his Apostles all Touching Christ the points of faith because himselfe saieth Ioan. 16. v. 12. Yet manie things I haue to say to you but you cannot beare them now But when he the Spirit of trueth cometh he shall teach you all trueth they limite this to rites and discipline Beza ib These words are to be vnderstood of those things which pertained to the execution of the Apostolicall function and foundation of Churches If we proue that Christ was Mediator of
doctrine of the law not of the Ghospell Caluin ib. We gather that this answere of Christ is according to the law Illyricus in Claue part 2. tract 6. col 543. That all be bound vnder payne of losse of eternall life to doe good and auoid sinne is a sentence of the law and must and ought to be corrected and restrained by the Protestant Ghospell or by remission of sinnes Peter Martyr in Rom. 11. That saying Forgiue and it shal be forgiuen is a precept and therefore pertaineth to the law Melancthon in Apologia tom 3. c. de argumentis The promise of reconciliation and of eternall life is free but proper legall promises are added for workes as who shall giue a draught of water shall not want his reward Wherefore thus I frame my eleuenth argument Who not onely contradict the expresse words of Scripture but also are compelled to turne conditionall propositions of Scripture into absolute and to delude them diuers other waies do contradict also the sincere meaning of the Scripture But thus doe Protestants Therefore c. CHAPTER XII THAT PROTESTANTS CHANGE manie causall propositions of Scripture into not causall THE 12. argument for to proue that Protestants contradict the true sense of Scripture shal be because they are compelled in manie and weightie controuersies to turne causall propositions into not causall For is we proue that Christ was exalted for his humiliation because it is saied Philippen 2. ver 8. He humbled himselfe made obedient vnto death euen the death of the crosse For For the which thing God hath exalted him Caluin ibid. answereth That illatiue particle wherefore in this place signifieth rather consequence then cause And 2. Instit c. 17. § vlt. The solution is easie that Paul there speaketh not of the cause of Christs exaltation but onely sheweth the consequence And Daneus Controuer 2. pag. 201. The particle For which sheweth the order and continuation of the speach not the cause for which If we proue the same out of those wordes Hebrew 2. ver 9. We see Iesus because of the passion of death crowned with glorie and honour Caluin ib. answereth Because of the passion of death is as much as if he had saied Christ hauing died was raised to this glorie which he hath gotten For the meanes onely that I may so speake of obtaining glorie is declared If we proue that confession of faith is cause of saluatiō as faith is cause of iustification out of those words Rom. 10. ver 10. For with heart we beleiue vnto iustice but with the To. mouth confesson is made to saluation Caluin ib. answereth We must not gather thereof that confession is cause of saluation he ment onely to tell how God doth perfect our saluation It is a necessitie of perpetuall consequence not that he attributeth saluation to confession Hunnius lib. de Iustificat p. 186. saieth That Confession to saluation is the same that confession of saluation Which the Electorall Ministers in Colloq Aldeburg p. 295. affirme to be a corruption of Scripture If we proue that keeping of the commandements is cause of our freindship with God by those words Ioan. 15. v. 14. You are my freinds if you doe the things that I commād If. you Caluin ib. answereth He meaneth not that we get so much honour by anie merit of ours but onely admonisheth vs vpon what condition he receaueth vs into grace and vouchsafeth to reckon vs among his freinds If we proue that the forgiuenesse of our sinnes dependeth vpon our forgiuing of others out of those words Luc. 11. v. 4. Forgiue vs our sinnes for because our selues also do Because forgiue euerie one that is in debt to vs. Caluin in Math. 6. v. 11. answereth Neuerthelesse forgiuenesse which we demand for our selues dependeth not of that which we giue but by this means Christ would exhorte vs to forgiue all offenses and withall confirme more our trust of forgiuenesse as it were by fealing it Nether skilleth it that in Luke is the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as much as For because or For because Christs meaning was not to note the cause but onely to aduertise what kind of mind we ought to haue towards our brethren whiles we seeke to be reconciled to God If we proue that by charitie we be made the sonnes of God out of those words Math. 5. ver 45. But I say to you That loue your enemies doe good to them that hate you and pray for them that persecure and abuse you that you may be the children of your father which is in heauen Calum ib. answereth Vnderstand not that by our beneficence we become the children of God But because the same Spirit which is witnesse assurance and seall of our free adoption doth correct the naughtie affectiōs of the flesh which are contrarie to charitie Christ proueth by the effect that no others are the children of God but those who resemble him in clemencie and meeknes If we proue that loue is the cause of forgiuing sinnes by those words Luc. 7. v. 47. Manie sinnes are forgiuen her Because because she hath loued much Aretius in locis part 1. fol. 84. answereth Because is taken ostentiuely not causatiuely This is so necessarie as the place cannot be otherwise vnderstood The like hath Illyricus in Claue part 2. tract 4. Polanus in disp priuat 36. If we proue that keeping of the commandments is cause of obtaining what we pray for out of those words 1. Ioan. 3. v. 22. Whatsoeuer we shall aske we shall receaue of Because him because we keep his commandements Caluin ibidem answereth He meaneth not that our trust in praier consisteth in our workes but this onely he vrgeth that pietie and sincere worshippe of God cannot be seperated from faith Nether must it seeme absurd that he vseth the causall particle though he meane not of the cause for the inseperable accident vseth sometime to be put for the cause If we proue that workes are cause of reward out of these words Math. 16. ver 27. He will render to euerie man According according to his workes Caluin ibid. answereth As often as reward is promised to good workes the cause of saluation is not shewed but the faithfull are onely encouraged to doe well because they are assured that they shall not leese their labour If we proue that good workes are cause of eternall happines out of these words Math. 25. v. 34. Possessethe For. kingdome c. For I was hungrie and you gaue me to eate And c. 25. v. 23. Because thou hast beene faithfull ouer a few things I will place the ouer manie things enter into the ioy of thy Lord. And Apocal. 7. ver 14. These are they which are come out of Therefore great tribulation c. therefore they are before the throne of God Pareus lib. 5. de Iustificat c. 3. saieth The answere of all Protestants is that the causall particle in the
places alledged doth not signifie cause but consequence And Caluin Math. 25. ver cit That they insist vpon the causall particle is a weake thing for we know that not alwaies the cause but rather the consequēce is meant when euerlasting life is promised to the iust And in the same manner doth Kemnice in locis tom 2. tit de Argum delude manie places of Scripture If we proue that Christ is cause of our election by those words Ephes 1. v. 3. As he hath chosen vs in him Christ In. before the constitution of the world Piscator in Thesibus loco 19. answereth Paul would say nothing but that he hath chosen vs to this end that he might adopte vs in Christ and saue vs for him and by him Which he repeateth libr. 2. p. 288. In like sorte Zanchius l. 5 de Natur. Dei c. 2. q. 4. If we proue that Saints shall haue glorie for their worthe or merit by those words Apocal. 3. ver 4. They Because shall walke with me in whites because they are worthie Pareus l. 5. de Iustif c. 2. answereth He signifieth not the cause meritorie but the condition in holie Martyrs agreing with the rule of iustice So that we may vnderstand not wherefore but what of kind men shall walke with Christ If we proue that good workes are the cause of glorie out of those words Rom. 8. v. 17. If we suffer with him that That we may be glorifid with him Caluin ibidem answereth This forme of speach sheweth the order which the Lord obserueth in bestowing saluation vpon vs rather then the cause He discourseth not frō whence saluatiō cometh but how the Lord gouerneth his seruants If we proue the same out of those words Hebr. 10. v. 36. For patience is necessarie for you that doing the will of God you may receaue the promise Pareus l. 4. de Iustific pag. 1032. answereth We denie not but some relation of patience vnto saluation is signified by the finall condition to wit relation of order of means or of condition without which not but false it is that thereby is signified a causall relation If we proue that good workes are cause of saluation as bad are the cause of damnation because it is often saied in Scripture He will render to euerie one according to his workes According Bucanus Institut loco 32. answereth The particle According in those speaches doth not signifie cause but conformitie And Martyr in 1. Corinth 3. saieth According doth not signifie Merit or cause but rather proportion forme or similitude If we proue that virginitie helpeth to heauen by those words Math. 19. v. 12. There are Eunuches which haue gelded For. themselues for the kingdome of heauen Musculus in locis tit de votis answereth We must not vnderstand it so as if this kind of gelding helped any thing to saluation Behould Reader how manie kinds of causall propositions are they forced to make not causall and how manie and expresse causall particles to wit For To That In According Because they make frustrate to no purpose Wherefore thus I argue who besides their opposition to the expresse words of Scripture are forced in so manie so great matters to make so manie and so cleare causall propositions to be not causals and to frustrate so manie and so euident causal particles they are also cōtrarie to the true sēse of Scripture But Protestāts doe so Therefore c. CHAPTER XIII THAT WHAT IS SPOAKEN SIMPLY they make to be spoaken in parte or respectiuely MY 13. argument shal be because Protestants are compelled to make that to be spoaken in parte which the Scripture speaketh simply or absolutely For if we proue that God simply will not the death of Of God a sinner because he simply saieth and sweareth it Ezech. c. 18. Perkins in Exposit Symbol to 1. col 777. answereth This place must not be taken simply but respectiuely to wit that Not simply but respectiuely of the twoe God would rather the one to wit that a sinner should rather liue then dye Finally so farre forth he willeth not death as it is the destructiō of his creature The like he hath in Serie Causarum c. 52. And Caluin de Prouid p. 737. So farre as So farre forth he exhorteth all to pennance the Prophet iustely denieth that he willeth the death of a sinner And in the same sorte he expoundeth that saying of S. Peter 2. c. 3. v. 9. Not willing that anie should die Indeed saieth Caluin as farre as God will receaue all to pennance he will none should perish If we proue that God taketh our sinnes from vs by those words 1. Ioan. 3. ver 8. For this appeared the Sonne of God that he might dissolue the workes of the Diuel Caluin ib. In a sorte answereth But if in this life there be no full and solid regeneration he freeth vs not from sinne and slauerie but in a sorte And Daneus Contr. de Baptismo c. 14. on earth sinne is not In parte quite taken away but in parte If we proue that there is nothing worthie of damnation Of Iustification in those that are iustified because simply it is saied Rom. 8. ver 1. There is no damnation to them that are in Christ Not simply Iesus Illyricus in Apol. pro Confess Antuerp answereth No damnation is in them who are in Christ Iesus not simply and in it selfe but by accident to wit continuall praier for forgiuenesse of sinnes being adioyned And Pareus l. 5. de Amiss Grat. c 7. It is most true that sinnes are not simply forgiuen but continuall praier for forgiuenesse being added If we proue that simply there are some things hard in Of Scripture Scripture because it is so saied 2. Pet. 3. v. 16. As also in all his Epistles speaking in them of these things in which are certaine things hard to be vnderstood Zanchius de Scriptura to 8. col 412. answereth He saieth not that they are hard to Not to anie anie but to twoe kinds of men to wit to the vnlearned and vnskilfull of the Scriptures and that are not taught of God and to the vnstable that is who are not firme in faith In like sorte Bullinger Serm. 3. de verbo Dei and others If we proue that Saints haue true iustice before God If iustification because Dauid offereth his iustice to be examined by the iudgement of God and desireth to be iudged thereby Caluin 3. Instit cap. 17. § 14. answereth Saints nether will Not wholy haue enquirie to be made of them wholy that according to the whole tenour of their life they may be quitted or damned nether challenge to themselues iustice of diuine perfection but in comparison of the wicked and impious If we proue that charitie is simply greater then faith Of good workes because the Apostle simply saieth 1. Cor. 13. v. 13. And now there remaine faith hope and charitie
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
Protestants expound of onely endeauour or desire to do it THE 16. argument shal be taken from thence that words of Scripture which signifie the working or doing of a thing Protestants are compelled to expound of onely endeauour or desire to worke or doe it Thus they delude those words of Scripture which say that some men are iust are perfect auoide euill doe the will of God loue him with all their heart fulfill the law keepe the commandements worke their saluation and the like Caluin in Math. 12. vers 33. those words Ether make a Make good 1. aspire to good tree good c. expoundeth thus It cometh of the free indulgence of God that he vouchsafeth them so honorable a title of good who aspire to goodnesse In Math. 6. v. 9. Thy will be done This sufficeth saieth he to testifie by desire that we Keepé 1. applie their endeauour hate and are sorie for whatsoeuer we see contrarie to Gods will and desire to haue it destroied In Ioan. 15. v. 10. If yee keepe my commandements The faithfull saieth he are accouÌ„ted to keepe Christs commandements when they applie thereto their endeauour albeit they be farre from the marke Vpon that Rom. 8. v. 1. Who walke according to the flesh He saieth they walke according to the flesh not who haue quite cast of all sense of the flesh but who diligently labour to tame and mortifie the flesh that the desire of pietie may seeme to reigne in them Et vers 5. He testifieth that he accounteth not them carnall who aspire to heauenlie iustice but them who are wholy addicted to the world In Philip. 2. vers 3. Worke your saluation We are Worke. 1. aspire to it Iust 1. aspire to iustice saied to worke it when gouerned by the holie Ghost we aspire to heauenlie life In 1. Tim. 1. v. 9. The law is not set for the iust I answere that Paul here calleth them iust not who are wholy perfect as there is none to be found but who with a singular desire of heart aspire to goodnesse Et ib. c. 4. v. vlt. Thou shalt saue thy selfe The Pastour is saied to saue himselfe because that is Worke. 1. Goe forward vsuall that the faithfull worke their saluation when they goe forewarde in the course thereof In 1. Pet. 4. v. 18. If a iust man shall scarce be saued He calleth them iust not who are perfectly iust but who endeauour to liue well In 1. Ioan. 2. vers 3. If Keepe 1. Endeauour we keepe his commandements He meaneth not to keepe the commandements to fully satisfie the law which example can neuer be found in the world but who according to mans infirmitie doe endeauour to frame their life to Gods seruice And ib. v. 5. But who keepeth his word truely in him the loue of God is perfect I answere saieth Caluin that it sufficeth so euerie one according to the measure of grace giuen to him doe aspire to this perfection And ib in c. 3. v. 5. There is no sinne in him They are esteemed of the cheifest parte that is they are saied to be iust and to liue iustly because with a sincere affâ—ction of heart they aspire to iustice This and manie such like Caluin Bucer vpon that Math 7. v. 21. But who doeth the will Doeth 1. Endeauoureth of my Father That is saieth he who with his mynd doth endeauour to frame himselfe to the will of the Father In Math. 12 v. 50. Whosoeuer doth the will of my Father We must must note that to doe the will of the Father is all one as to heare the words of Christ and to doe them that is to endeauour from our heart to doe them And in Ioan. 14. he saieth To keepe the commandement of the Lord here is nothing els but to beleiue that it is true and holesome and to loue it with all our heart Zuinglius in Explanat art 14. Here we vnderstand to doe according to the rule of Christ and precepts of God to come neare to the rule of God and with all endeauour to conforme himselfe to the word of God as farre as a man can in this mortall bodie Et in Luc. 1. tom 4. p. 183. Manie trouble themselues here how they are saied to haue beene iust before God whereas before him no mortall man can be iust This knot is easily loosed if we Iust 1. Endeauour to be vnderstand simply according to the phrase of the Hebrew tongue which calleth them iust before God who for feare of God and loue of iustice endeauour to be innocent and holie Schlusselburg to 7. Catal. Haeret. pag. 235. expoundeth those words Philip. 2. ver 12. in this sorte To worke in this place signifieth to labour and to be carefull of the true way which God hath proposed for to obtaine saluation Pareus l. 4. de Iustif c. 15. saieth Iob indeed is saied to be iust perfect and fearing God and auoiding euill because he was a sincere worshiper of God hauing an earnest desire to doe well Tilenus in Syntagm c. 46. They are called iust and perfect Iust 1. Labour to be who labour for iustice and aspire to perfection Perkins vpon that Galat. 6. ver 2. So yee shall fulfill the Fulfill 1. desire law of Christ Here the Galathians are saied to fulfill the law because God accepteth the sincere affection of the mynd for the full effect And Whitaker libr. 8. contr Dur. sect 49. They are saied to keepe who endeauour to keepe And sect 39. They loued the law with their heart and for that cause they are accounted iust Musculus in locis tit de Peccato What other thing is it I haue kept my feet from all ill way but I haue carefully endeauoured to commit no euill hIaue done iudgement and iustice but I haue had a desire to doe iudgement and iustice Wherefore thus I conclude Who beside the foresaied opposition to the expresse words of holie Scripture are also forced in so manie and so great matters to expound the words thereof signifying effecting working or doing of onely desire to effect work or doe they contradict the true sense of Scripture But Protestants doe so Therefore c. CHAPTER XVII THAT WORDS SIGNIFYING A CAVSE Protestants expound of a way or meane and what the Scripture attributeth to one cause they giue to an other THe 17. argument shal be taken from that Protestants are forced to expound words that signifie a Cause of a way order or meane Thus they depraue those words of Scripture which teach that faith or good workes are the causes of our iustice or saluation Perkins in Cathol reform Controu 4. c. 4. expoundeth those words 2. Corin. 4. v. 17. For that our tribulation which presently is momentanie and light worketh aboue measure exceedingly an eternall weight of glorie in vs in this sorte AfflictioÌ„s Worke. 1. are â—eans worke saluation not as causes effecting it but as means leading vs to it And he addeth
withal Which we must vniuersally and alwaies obserue and hould of workes in the cause of our saluation to wit that they are as a way and certaine markes which lead vs to glorie but not by causing or working it Caluin vpon those words 2. Cor. 7. v. 10. For the sorrow that is according to God worketh pennance vnto saluation that is stable writeth thus Paul enquireth not of the cause of saluation but onely commending pennance of the fruite which it Worke. 1. is as a way bringeth forth doth say that it is like a way whereby we come to saluation In this sorte consequence is rather signified then anie cause And to the same place Pareus libr. 4. de Iustificat cap. 7. answereth No efficient cause but a meane or condition which helpeth ether by it selfe or by accident is signified And Scarpius de Iustification Controuers 12. Pennance is saied to worke saluation not by making it by it vertue but by leading as by a way to saluation The same Caluin in 1. Corinth 7. vers 19. Circumcision is nothing and prepuce is nothing but the obseruation of the commandements of God Here saieth he Paul disputeth not of the cause of iustice nor how we obtaine it but onely to what the faithfull ought to bend endeauour And vpon that Wash 1. feele Actorum 22. vers 16. Be baptized and wash away thy sinnes Ablution he saieth he signifieth not the cause but is referred to Paules feeling who hauing receaued the Symbol knew better that his sinnes were forgiuen And 3. Institution cap. 4. § 36. he saieth Where sinne is saied to be purged by mercie and bountifulnesse Prouerb 16. is not meant that by them it is recompensed in the sight of God but is shewed that they shall find God mercifull to them who forsaking vice are turned to pietie as if he had saied Gods wrath is appeased when we leaue our wickednesse And ibidem cap. 14. § vltim hauing obiected to himselfe that the Scripture declareth that good workes are the cause that God doth fauour them he answereth That which in order goeth first he calleth the cause of that which followeth In this manner he deriueth Cause 1. a step sometimes eternall life from good workes not that it is giuen for them but because whom God hath chosen he iustifieth that afterward he may glorifie the former grace which is a steppe to the later he after a sorte maketh a cause Finally by these kinde of speaches order is rather signified then cause Pareus l. 3. de Iustif c. 12. saieth that by those words 2. Timoth. 4. I haue fought a good fight the order and way to the crowne is noted not the cause So that what the Scripture maketh the cause according to these men is onely a meane a way steppe or order In like manner what the Scripture attributeth to one cause they giue to an other as what it atttibuteth to good workes they giue to faith onely what it ascribeth to faith or Sacraments they appropriate to God alone Zuinglius l. de Prouident cap. 6. When Paul writeth to Hearing 1. Spirit the Romans that faith cometh of hearing in the same manner he attributeth that to the nearer cause and more knowne to vs which cometh onely from the Spirit and not from outward preaching And in Math. 4. Oftentimes that is attributed to the later which belongeth to the former as to workes which rather belongeth to faith and againe to faith which most properly Workes 1. faith and truely belongeth to Gods election Sadeel de ver Peccat remiss p. 139. answering to those words Prouerb 16. Iniquitie is purged by bountie and mercie saieth That is attributed to the effects which is proper to the cause after the vsuall manner saieth he of Scripture That is attributed to their vertue which properly is to be attributed to the benefit of Christ alone Illyricus in Claue part 2. tract 6. Faith word and Sacraments Faith c. 1. God are saied to saue vs whereas God alone doth those things And ibid. Thy faith hath saued thee whereas onely Gods mercie and omni potēcie apprehēded by faith doth that And he addeth Scripture oftentimes attributeth things not to their true causes Oftentimes effects are attributed by the Scripture to not true or not principall causes Herevpon it cometh that there is often mention of Alleosis with Zuinglius and of Metalepsis with others by which figures what the Scripture giueth to one thing they transfer to an other Which Alleosis Zuinglius in Exegesi to 2. f. 350. calleth interchangable speach but Luther in Hospin part 2. Histor f. 57. termeth it the Diuels mask Wherefore thus I argue in forme Who gaynesay the expresse words of Scripture in such sorte as we haue seene in the first booke and besides in manie and weightie matters words which signifie a cause do expound of a way meane or order and what the Scripture attributeth to one cause do transferre to an other they contradict the true sense of holie Scripture Protestants doe so Therefore c. CHAPTER XVIII THAT WORDS OF SCRIPTVRE Which say a thing is Protestants expound by ought to be THE 18. argument shal be because what the Scripture saieth Is Protestants expound It ought to be Pareus l. 2. de Iustif c. 7. those words 1. Ioan. 2. v. 5. But he that keepeth his word in him the charitie of God is Is. 1. ought to be perfected expoundeth thus The sentence of S. Ihon as others such like is to be vnderstood of right or dutie not of fact What kinde of charitie ought to be not what kinde is in vs. And ibid. those words Coloss 3. v. 14. Haue charitie which is the bound of perfection he glosseth thus Charitie is called the bound of perfection not which we haue but which we ought to haue and which we shall haue in euerlasting life Et l. 4 c. 11. those words Deuter. 30. v. 6. Our Lord God shall circumcise thy heart and the heart of thy seed that thou maist loue thy Lord God with all thy heart He interpreteth in this sorte The promise to loue God with all thy heart ether speaketh of dutie how we ought to loue God to wit sincerely and perfectly or it speaketh of sinceritie And the same Pareus l. 4. de Grat. lib. arbit c. 6. that sentence of the Apostle 1. Tim. 3. he thus expoundeth The Church is called the pillar and strength of trueth of dutie because she ought alwaies to be so albeit she be not so alwaies in act The same he hath in Gal. 2. lect 18. Moulins in his Bucler pag. 50. and others Tilenus in Syntagmate cap. 46. writeth that in those places Ioan. 14. v. 21. Rom. 13. 8. and Gal. 5. 14. Where the Scripture affirmeth that those who loue God doe keepe his commandements it meaneth not of mans power to performe the law but of our dutie His meaning is that the Scripture meaneth not that who loue God keepe
his commaÌ„dements which it saieth plainely but onely that they ought to keepe them Wherefore I thus argue They who besides the foresaied direct opposition to the expresse words of holie writt are also forced to expound that by Ought to be which the Scripture plainely saieth Is contradict the true meaning of the holie Scripture Protestants doe so Thererefore c. CHAPTER XIV THAT WORDS OF SCRIPTVRE SIGnifying a true thing they expound of an apparent or shew MY 19. proof shal be because words of Scripture which signifie a true thing Protestants are compelled to expound of an apparent or shew before men Thus they delude the words of Scripture which teach that Sacraments or good works doe iustifie or redeeme sinnes that euill or reprobate men may beleiue or be in the Church that reprobates may be iustified doe good workes and the like When the Scripture saieth 10. v. 10. With the mouth confession is made to saluation Luther apud Schlusselburg to 7. To saluation 1. to a signe thereof Catal. p. 234. answereth to wit to testifie saluation obtained by faith Kemnitius ib. p. 559. Paul speaketh so that confession saueth to shew what kind of faith obtaineth eternall life to wit firme and effectuall Wigandus ib. p. 746. The sense is By faith saluation is apprehended but by month is manifested and confession of saluation vttered Et P. Martyr in 1. Cor. 12. Saluation is attributed to confession because thence it beginneth to be declared as by an outward signe He would 1. He made such shew Luther in Postilla in Festo Stephani writeth thus What he here saieth How often would I gather together thy children as c. signifith that God delt so with the Iews as no man could thinke or imagin otherwise then that the earnestly would gather them For he behaued himselfe as a man should who indeed would it And Postilla in Dom. 1. Aduentus those words Redeeme thy sinnes by almes he thus expoundeth Shew that they are blotted out And Dom. 4. post Trinit those words Luke 6. Forgiue and yee shall be forgiuen in this sorte If I forgiue that forgiuenesse maketh meassured of the sinceritie of my faith and certifieth me and declareth my faith And in Dom. 9. Make your selues freinds of the mammoÌ„ of iniquitie that is by outward almes openly shew your faith whereby you may get freinds that poore men may be witnesses of your manifest worke that you beleiue sincerely Schlusselburg tom 7. Catal. p. 235. writeth thus Sorrow Worketh 1. sheweth according to God worketh pennance of worke to saluation that is according to Luthers interpretation is such a worke as testifieth of saluation And pag seq The saying of Ioel Euerie one that calleth vpon the name of the Lord shal be safe hath this meaning that calling vpon the Lords name is a testimonie of saluation receaued by faith Brentius homil 1. in Dom. 13 post Trinit writeth that that speach of Iosias 4. Reg. 23. He returned to our Lord in all his heart is to be vnderstood what Iosias was in the iudgement of men for the gouernement of his kingdome not what he was in the iudgment of God for his priuate faultes Reineccius to 4. Armat c. 15. those words Rom. 2. Gentils who haue not the law doe naturally the things of the law expoundeth of politike philosophicall and Pharisaicalliustice Kemnitius in locis tit de Argument part 2. saieth that those words Deuter. 6. It shal be iustice to vs before God if Iustitie 1. in title we keeepe his commandments are ether meant of legall iustice or that though our iustice be vncleane yet God giueth it the title of Iustice He would say that the keeping of the commandements is ether onely legall iustice or onely iustice in name sake And of the fast of Phinees he saieth of it selfe it could not haue the title of iustice but was reputed as a deed iustly done Herbrand in Compend Theol. loco de bonis oper If the letter Redeeme thy sinnes by almes be vrged it is cleare that the sense of those words are contrarie to the scope of the whole Scripture and to the analogie of faith But this is the proper and true meaning of the place of Daniel Beleiue God to be Redeemâ— 1. Shâ—w â—hy faith be angrie with sinne and to be appeased with the iust that is the beleiuers and shew this faith to be true by workes In like sorte speaketh Hunnius l. de Iustif p. 198. of those words Tobie 4. Almes deliuereth from all sinne and from death Zuinglius respons ad Confess Lutheri tom 2. fol. 477. Those sayings of Paul which he allledgetb out of Ephes 5. and Cleanse 1. Signifie cleansing Tit. 3. of the waters cleansing by the word and of the lauer of regeneration they vndestand not to be enallages that is changings of functions by which it vseth to be attributed to signes which they signifie onely Caluin in Ioan. 15. v. 2. those words Euerie branch in me c. expoundeth thus I answere manie are held by the opinion of meÌ„ to be the vine which indeed haue no roote in the vine In c. 16. vers 27. We are saied to be loued of God whiles we loue In. 1. in mens opinion Christ because we haue a pledge of his fatherlie loue In Actor 8. v. 13. He beleiued he expoundeth He thought he beleiued In Iust 1. in outward shew Ezech. 18. ver 24. How doth Ezechiel meane that the iust fall away This question is soone answered because he treateth not of the liuelie roote of iustice but of the outward shew or apparence In Ephes 5. v. 26. That Paul saieth we are washed by baptisme is because there God testifieth our washing vnto vs and with all doth what he sheweth In Colos 2. v. 12. We are buried together with him by baptisme he speaketh after his manner attributing the efficacie to the Sacrament lest it should in vaine signifie that which is not In Iacob 2. vers 23. He is iustified by workes Iustified 1. Knowne that is by the fruites his iustice is knowneand approued De Praedest pag. 714. It is no meruaile if the Scripture esteeming Sauls workes by the outward shew commendeth his innocencie and honestie Et 3. Instit c. 4. § 36. That to redeeme Dan. 4. is rather referred to men then to God And the same he saieth of that of Salomon Charitie couereth sinnes and of other such places Beza in Colloq Montisbel p. 388. We say that baptisme of water is the lauer of regeneration that is signifieth the inward RegeneratioÌ„ 1. Signe thereof regeneration In 1. Tim. 4. v. 1. It is one thing truely to embrace Christ an other onely with mouth to professe Christ with Simon Magus and Iudas and yet these are saied euen to beleiue to wit according to the common vse of speach because they seeme to beleiue In Math. 19. ver 2. If thou wilt be perfect c. That is if thou wilt
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.
Reg. 15. Luc. 1. Actor 13. he saieth this is not meant of true iustice or perfection but of apparent So that with these men nothing is true if it be against them but onely apparent as is indeed their religion Wherefore thus I argue in forme Who beside the foresaied opposition to the expresse words of Scripture in manie and great matters words which signifie true things are forced to expound them of apparence outward shews testifications and significations before men they contradict the true sense of Scripture Protestants doe so Therefore c. CHAPTER XX. THAT PROTESTANTS ARE FORCED to expound the words of holie Scripture by diuers disparates and contraries THE 20. argument wherewith we will proue that Protestants doe contradict the true meaning of holie Scripture shal be because they are coÌ„pelled to expound the words thereof by things that are quite different yea disparate or nothing like and plaine concrarie of which doings of theirs amongst innumerable I will note some few examples They expound the words of Scripture by things different or diuerse For thus dealeth Zuinglius in Marci 1. to 4. p. 141. All were baptized that is saieth he were taught in Baptized 1. Taught the Ghospell In Ioan. 3. v. 5. The kingdome of God is here taken for heauenlie doctrine and preaching of the Ghospell In histor resur pag. 401. The sense is Whose sinnes you forgiue that is Forgiue 1. Preache to whome you shall tell the forgiuenesse of sinnes In Roman 5. pag. 419. Sinne in this place As sinne by one man c. is Sinne. 1. Disâ—ase Faith 1. Preaching taken for a disease In cap. 10. pag. 434. Faith is by hearing Here marke that Faith is taken of Paul for the manifested will of God and for the manifest and publike preaching of faith amongst the Iews and Gentils In 1. Cor. 7. p. 463. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good is here taken for commodious and quiet Et tom 2. in Elencho Faith 1 Gods election Which 1. Whiles Blessed 1. Bad Fairewell fol. 34. Faith iustifieth that is the election of God In Subsidio f. 245. Which is powred out for manie that is whiles or as it is powred out for manie In Exegesi f 355. And it happened as he blessed that is bidde them fairewell Et in Exposit fidei fol. 558. It is cleare that the name of Merit or Reward is in holie Scripture but insteed of a Free guift Caluin in Luc. 1. ver 15. Replenished with the holie Ghost expoundeth To be indued with greater grace aboue che common vulgar sorte In c. 7. ver 48. he expoundeth Forgiue vs Forgiue 1. Seale our trespâ—sses thus Seale more and more mercie in our hearts In c. 8. v. 13. They beleiue for a time thus They giue an honor to the Ghospell like to faith In Math. 7. vers 21. By doing Doe Gods will 1. Beleiue the will of the Father he vnderstandeth Philosophically to frame his life and manners to the rule of virtue and to beleiue in Christ In cap. 21. vers 32. The name of Iustice here signifieth Iustice 1. Doctrine nothing els but that Ihons doctrine was pure and right In cap. 23. vers 22. To sit in the chaire of Moises is nothing els then to deliuer out of the law of God how men ought to liue In Ioannis 3. vers 5. By water he vnderstandeth Water 1. Holie Ghost Charitie in vs. 1. Towards vs. the Holie Ghost In Actor 8. ver 18. by the Holie Ghost Singular guifts In Rom. 5. v. 5. by the Charitie of God diffused in vs he vnderstandeth our knowledge of Gods charitie towards vs. In 2. Co. 2. v. 10. I haue giuen in the person of Christ that is saieth he sincerely and without simulation In 1. Timot. 1. and 6. by Faith he expoundeth Holesome doctrine Faith 1. Holesome doctrine In Tit. 1. v. 16. Appoint Bishops that is Be president in the choice of them And in Hebr. 9. v. 26. Destruction of sinne he expoundeth freing from the guilt of paine Sinne. 1. Guilt of paine Beza in Math. 3. v. 1. by Desert vnderstandeth A hillie countrie And in vers 6. by Confessing their sinnes Professing Desert 1. Hillie place themselues to be sinners And in cap. 5. vers 20. Vpon that Vnlesse your iustice abound c. by the Kingdome of heaueÌ„ he meaneth the Church militant and by Enter Teach Peter Martyr in Roman 18. saieth When the Scripture Faith 1. Gods mercie saieth that we are iustified by faith when we heare the name of faith we must vnderstand the obiect of faith to wit the mercie of God Polanus in Syntagm l. 6. c. 36. Faith is imputed to iustice Faith 1. Christs iustice that is the iustice of Christ which faith apprehendeth is imputed Sadeel ad art 44. abiurat When we are saied to be iustified by faith by the name of faith we must vnderstand Christ And so also Bullinger dec 3. serm 9. The Confession of Saxonie c. de Remiss Peccat This saying is to be vnderstood correlatiuely we are iustified by faith that is we are iustified by confidence of the Sonne of God Zanchius de Perseuerant tom 7. col 143 by that You are Faith 1. Confidence fallen from grace vnderstandeth you are fallen from the doctrine of grace or from the Ghospell Pareus l. 2. de Iustif c. 7. Grace 1. Doctrine by Perfect charitie vnderstandeth sincere Et lib. 4. c. 7. by worke your saluation Doe those things which are necessarie for to obtaine saluation Perkins in Cathol reform Contr. 5. c. 3. saieth In all the promises of the Ghospell in which God doth voluntarily binde himselfe to reward our workes the obligation doth not directly pertaine to vs but in respect of the person and obedience of Christ Apologia Confess Aug. c. de Implet legis Because Loue. 1. Beleiue she loued much that is say they because she truely worshiped me with faith and with exercises and signes of faith Et de Resp ad Argum. When the text saieth that eternall life is rendered to workes it meaneth that it is rendered to those that are iustified Agayne Almes is saied to deliuer from death and to purge from sinne not in it selfe but in the cause thereof that is in faith Almes i. Faith Brentius hom 1. in festum om sanctorum To hunger after iustice is to haue a iust cause and yet not be able to follow it in law Reineccius to 4. Armaturae c. 19. by Sacrifice the Phase vnderstandeth Kill it lest he should be confessed that the pascal lam be was sacrificed Illyricus 1. Ioan. 2. v. 3. The keeping Keeping 1. Knowing of the coÌ„mandements in this place signifieth the true knowledge of his doctrine Piscator in Thesibus l. 2. p. 192. 2. Pet. 2. They denie the Lord who hath bought them that is whome before they had professed that he had bought them Et p. 472. he Buye 1. Professe to buye
Chiefe men of the people And the same saieth Iuel lib. cit p. 6. c. 11. sect 4. and Hunnius in Colloq Ratisbon sess 2. Where he addeth that Moyses did sacrifice as a Prophet of God and not as a Preist Luther to 1. f. 398. writeth in this sorte Paul in this place Faith 1. Guift of God 1. Cor. 13. If I had all c. taketh faith for the guift of the holie Ghost Et fol. 397. The sense of these words Redeeme thy Redeeme 1. Beleiue leaue apprehend sinnes c. Dan. is to beleiue that God is angrie with sinne and is pleased with the iust and shew this faith to be true by workes But Melacthon thus expoundeth these words leaue giue ouer sinning Et Martyr ibid. hom 21. Apprehend the Messias by faith Illyricus in Math. 7. v. 82. To performe the words of Christ Performe 1. Beleiue is to embrace him truely and from the heart and secondly to relie vpon his doctrine well vnderstood Bullinger Dec. 3. sermon 9. writeth that when S. Iames saieth a man is iustified by Workes 1. Faith workes he meaneth By faith fruitfull of good workes Et l. de Orig. Error c. 18. These sentences I will protect this cittie for my selfe and for my seruant Dauid And I will protect this cittie for my selfe and for promise made to Dauid are all one Sadeel Dauid 1. Promise to Dauid or Christ Sorrow Pietie ◠Faith ad Art 57. expoundeth For Dauid that is For Christ Hunnius tract de Iustif p. 145. saieth that by the word Sorrow in that 2. Cor. 7. Sorrow according to God c. and also by the word Pietie in that 1. Timot. 4. Pietie hath promises is vnderstood Faith But most of all this their manner of expounding by disparate or quite different things appeareth in their expounding the words of Christ his soules descent into hell where by Soule they vnderstand Dead bodie or Carcasse by Descended Suffered and by Hell Graue Death or Paines of hell and the like For thus Zuinglius in Hofmeister in Art Descended 1. Redeemed 3. Confess Aug. He descended into hell that is his death re-redeemed those which were in hell OEcolampadius ib. It is an Descended 1. Buried exposition of that He was buried Bucer in Math. 27. In the 2. of the Acts for the same is put that his soule is not forsaken in hell and the holie did not see the graue of corruption to wit for that which is Not to be forsaken in death What other thing is it here to descēd to hell then the bodie to be buried vnder earth In this sorce then descended life or a liuelie bodie into hell that is being truely dead was put in the graue Agayne That article of the Symbol He descended into hell is an explication of that which went before He was dead and burried P Martyr in locis Class 2. p. 428. He descended into hell signifieth nothing els Descended 1. In estate of the dead Descended 1. Suffered death Descended 1. Laied in the the graue Soule 1. Carcasse Hell 1. Graue but that he was in the very same estate in which other soules are that haue departed from their bodies Caluin 2. Instit c. 16. ser 10. If he be saied to haue descended into hell no meruaile seing he suffered that death wich by Gods wrath is inflicted vpon the wicked Beza in Act. 2. v. 27. To descend to hell properly signifieth to be laied in the graue Et ib. edit An. 1565. In my former edition I rightly translated it Thou shalt not forsake my carcasse in the graue In Defens cont Castel vol. 1. Theol. pag. 460. In the text My soule I translated my carcasse Et p. seq I still keepe the same sense Serranus cont Hayum part 3. p. 520. spendeth manie words to proue that by Soule Act. 2. v. 27. is not meat Soule but a Deade mā or carcasse and addeth Flesh. 1. Soule No man can doubt but by the word flesh is meat Soule So that by Soule shall not be meant Soule but Carcasse and agayne by Flesh not flesh but soule Vrsinus in Carechism q. 44. In this article Hell is taken for great affliction Whitaker l. 8. cōt Dur. sect 7. That the Prophet saieth Thou shalt not forsake my soule in hell is as much as if he had saied Thou shalt not forsake me lying in the graue Et Sect. 22. It is manifest that it is Descended 1. Buried the same sense in both words that to be buried is to descēd to hell and that to descend to hell is to be buried Perkins in Explic. Symboli tom 1. col 680. He descended into hell that is being dead and buried was detained captiue in the graue and kept of death for three dayes Et col 676. Others expound it thus He felt and bore the torments and anguishes of hell This saieth he is a good and true exposition Et in Serie Causarum c. 18. The descent into hell is the ignominious dominion of death ouer him being buried Daneus Contr. 2. p. 161. By the name of the death Death 1. torments of soule of Christ are meant the torments of soule and the curse of God which is felt in the mynd P. 169. It is apparent out of the Acts 2. that the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for graue of the bodie Et pag. 172. he saieth Of the descent of Christ to hell that is of the sorrow in soule suffered by Christ Tilenus in Syntagm c. 6. vnderstandeth by the descent to hell the dominion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which it obtained by thy continuate death of Christ oppressed and shut vp in a graue sealed and kept with souldiors for three dayes together Bucanus in loco 25. By Christs descent into hell are meant those great torments of mynd which he sustained in his agonie and on the crosse Polanus in Syntagm l. 6. c. 21. We declare that the descent of Christ into hell is his voluntarie demission of himselfe to abide and wrastle out the paines of hell Finally Vorstins in Antibel pag 40. Writeth thus All Protetestants do not wholy agree about the true sense of this article whilest some accommodate this phrase properly to the death and burriall of Christ as an explication thereof others metaphorically to the inward griefs of the mynd or infernall torments which Christ suffered at the time of his death or passion and others metonymically or effectiuely by a kinde of prosopopeia to the fruite of the death and passion of Christ exhibited vnto vs miserable and damned Et p. 41. We say that speach Descend to hell most truely doth signifie in Scripture nothing els thē simply to dye or to brought into the state of the dead and so buried Et p. 42. The sense of those words Thou shalt not leaue my soule in hell may most fitly be expressed thus Thou shalt not leaue my life in death or thou shalt not leaue me in the
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
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
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
be taken metaleptically Zuinglius in Math. 24. tom 4. Saluation is to be attributed Metaleptically to nothing how holie soeuer but to the pure and mere grace of God And if in Scripture any thing be attributed to those things that is done by metalepticall and synecdochicall speaches Vrsinus in Catechis q. 63. Faith is our iustice is vnderstood correlatiuely and metaleptically and otherwise falsely Agayne Faith is correlatiuely imputed to iustice by metalepsis Scarpius Contr. 7. de Iustific It is taken correlatiuely and by metalepsis Tilenus in Syntagm c. 56. We attribute the cause of saluation not to faith it selfe properly but onely metaleptically To those I adde that Zuinglius in Hebr. 6. tom 4. saieth We thinke that these things are rightly saied by hyperoches as Christ speaketh that Math. 18. of power to binde and loose And when the Angel praieth for the people Zachariae 1. Bullinger l. de orig Erroris c. 8. saieth It is in hypotyposis suffiguration of a thing present Oftentimes they will haue the words of Scripture opposite Metonymically to them to be taken metonymically Zuinglius lib. de Pec. orig to 2. f. 156. This is that which I would That originall sinne is not truely but metonymically termed sinne That Paul saieth All haue sinned the word of sinning is put metonymically Caluin in Math. 26. v. 26. None that is conuersant in Scripture will denie but that a sacramentall speach is to be taken metonymically Beza in Resp altera ad Selnener p. 270. The names of Bodie and Blood are not attributed to bread and wine but metonymically Daneus Cont. 4. c. 4. This speach Faith iustifieth vs is metonymicall for the continent is taken for the contained Et Cont. de Euchar. c. 1. The sacramentall bread is here metonymically termed the bodie of Christ Whitaker Contr. 4. q. 1. c. 2. The Church is saied to be founded in the Apostles metonymically not properly Bucanus in Institut loco 48. This proposition is figuratiue and that not simply metaphoricall or allegoricall but metonymicall Piscator in Thes l. 2. p. 512. God to haue saued vs by the lauer of regeneration Tit. 3. ether is not meant of baptisme or if it be it is spoaken metonymically Agayne Regeneration is made by baptisme metonymically Sometimes they will haue them to be spoaken metaphorically Metaphorically Zuinglius in Subsid tom 2. fol. 247. We say that the figure of this speach of the Supper is to be expounded by a metaphor Thou saiest there is a metonymie where no metonymie is properlie Caluin in Math. 3. v. 12. The speach of euerlasting fire is metaphoricall In Refutat Catalani There is no speaâ—h here Ioan. 3. of baptisme but the name of water is metaphorically attributed to the Spirit Musculus in locis tit de Caena The bodie of the Lord is eaten improperly and metaphorically But it is wonderous how manie and what kinds of figures How manie figures they find in foure words The Lutherans they deuise in those foure plaine words of consecration This is my bodie For the Lutherans albeit the will haue theÌ„ to be vnderstood according to the letter yet in Hosp part 2. Hist f. 352. say In this proposition This is c. the affirmation is beside nature and not according to nature Selneccer ib. will haue it to be an vnusuall speach Heshusius in Beza in dial cont eum I say quoth he that it is an vnusuall kinde of speach contrarie to all the rules of Logicians and RhetoriciaÌ„s Hemingius in Enchir. clas 3. saieth It is not a philosophicall kind of speach but diuine Lobechius disput 12. The words are taken properly but the manner of speaking is singular and vnusuall Hutter in Anal. CoÌ„f. Aug calleth it an vnusuall speach that is mysticall and singular and that the letter is kept in regard of euerie word but that the manner of speaking is vnusuall in regard of the whole propositioÌ„ AdaÌ„ FraÌ„ in Margarita Theol. loc 16. It is a speach not regular nor figuratiue but vnusuall contrarie to the order of nature And the like hath Reineccius to 4. Arm. c. 16. Finally Grauerus in Absurdis Caluin c 1. sec 7. vlt. saieth that it is a dominatiue speach But in Antithes p. 410. saieth that Lutherans put a gramaticall synecdoche not rhetoricall Amongst the Sacramentaries as appeareath by The Sacramentaries what hath beene alreadie rehearsed some will haue to be here a Catachresis some a synechdoche some alleosis others a metaphor and others a metonymie Likewise some will haue the figure to be in the word This others in the word Is and others in the word Bodie And as Kikerman writeth libr. 3. System Theol. p. 445. There are manie that say There is no figure nether in the Predicate nor in the verbe but in the connexion of the Predicate with the Subiect that is in the forme of this proposition Polanus in Sylloge thes part 1. de Caena There is a threfould figure in these words This is c. Synechdoche of the gender a metaphor and a metonymie of the Subiect Ramus in Schlusselb l. 1. Theol. Caluin artic 22. will haue three figures in these words Aretius ib. saieth that this speach of Christ is ether metaphoricall or catachresticall or metonymicall Pencier ib. In these words of Christ ether there is a metaphor or a metonymie or a synechdoche or alleosis Et Zuinglius in Hospin part 2. f. 143. These words This is c. are not to be vnderstood naturally and in the proper sense of the words but symbolically denominatiuely and metonymically Thus as Tertullian saied Cap. 27. of the Valentinians They turne all into figures and images being themselues imaginarie men And as Illyricus in Claue part 2. tract 4. writeth Nothing is more easie then to say It is a trope a figure a phrase of speach an Hebraisme as Austine grauely noteth Wherefore I argue thus in the 21. place Who beside their foresaied opposition to the expresse words of Scripture doe also in so manie and so weightie matters delude the proper sense of the words of Scripture by so manie kinds of figures they contradict the true sense of the holie Scripture But so doe Protestants Therefore c. CHAPTER XXII THAT PROTESTANTS ARE FORCED to coine manie distinctions friuolous voluntarie opposite to themselues and vnheard of before THE 22. argument which we will make for to shew that Protestanrs contradict the true meaning of the holie Scripture is because they are coÌ„pelled to deuise manie distinctions friuolous voluntarie contrarie to themselues and neuer heard of before Their friuolous distinctions are of this sorte Dauid sinned indeed but neuer committed sinne It is an other thing to sinne and an other to commit sinne As we related lib. 1. c. 16. art 12. Zanchius de Perseuer tom 7. maketh this distinction Friuolous distinctions Saintes slide into sinne but doe not foreslide Lambert ib. The elect oftentimes doe erre but yet are neuer lead into error
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
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
Fratres Finally Luther in Postilla domest Dom. 1. Aduentus saieth Oh sorrow The world dayly becometh worse by The world worse by Luthers doctrine this doctrine and Castalio in Caluin de Prouident These are the things Caluin which thy aduersaries reporte of thy doctrine and warne men to iudge of this doctrine by the fruits thereof For they say that thou and thy disciples carrie manie fruits of thy God that most of you are contentious reuengefull myndfull of wrong and endowed with such vices as thy God doth suggest Where thus I argue in the 27. place Whose doctrine is not onely so opposite to the expresse words of Scripture as was seene in the first booke but also taketh away encouragements to vertue yea all vertue out of the world and remoueth impediments of sinne and giueth allurements theertoe that is opposite to the true sense of holie Scripture But such is the doctrine of Protestants Therefore c. CHAPTER XXVIII THAT PROTESTANTS HAVE NO infallible interpretation of Scripture THE 28. Argument to proue that Protestants must needs contradict the true sense of holie Scripture is because they haue no sure and infallible means to attaine to the true meaning thereof But before we proue that they haue no infallible mean to come to the right sense of Scripture we must proue that Scripture at lest in some points of faith needeth some means to interpret or expound it to wit ether because no where it deliuereth some points of faith so clearely that the onely words thereof sufffice to captiuate the vnderstanding or because though some where it deliuer clearly enough some points of faith yet other where it seemeth so to teach the contrarie as without some infallible interpreter it would seeme vncertaine whether of the twoe it did teach That therefore Scripture doth not of it selfe teach That Scripture needeth an Interpreter clearely all points of faith so as it need no interpreter for that purpose I proue first out of the Scripture it selfe For the holie Eunuch did read the Scripture speaking of the passion of Christ Actor 8. and yet being asked of Philip whether he vnderstood what he read answered And how can I if none shall shew me You see that the Scripture did not clearely foretell the passion of Christ as that a pious man by the onely words thereof without an interpreter could vnderstand the meaning thereof And Luk. vlt. v. 27. And beginning from Moyses and all the Prophets he did interprete vnto them in all the Scriptures the things that were concerning him Et v. 45. Then he opened their vnderstanding that they might vnderstand the Scriptures But if Christs disciples did not vnderstand the Scriptures which spoake of him and the Apostles had need that Christ should open their vnderstanding for to vnderstād the Scriptures it is euident that the Scriptures by themselues doe not so plainely teach all matters of faith as they need no interpretation for to be rightly vnderstood of the faithfull Besides 2. Pet. vlt. it is saied that in S. Pauls epistles there are some things hard to be vnderstood And that these hard things do containe points of faith is cleare both because without cause they should be limited to other things as also because it is added that the learned and vnstable doe depraue these hard things to their owne destruction but such things are especially matters of faith Moreouer if the Scripture did so clearely teach all points of faith that for them it needed no interpreter it would follow that the guift of interpretation had beene superfluously giuen to the Church for to expound Scripture in matters belonging to faith Secondly I proue this out of the Fathers but for breuities sake I will content my selfe with one testimonie of S. Austin He lib. de Vtil cred c 7. to one that saied When I read the Scriptures by my selfe I vnderstood them thus answereth Is it so Without some skill in poetrie thou darest not read Terentian Maurus Asper Cornutus Donatus and manie more are necessarie for to vnderstand anie Poet and thou fallest vpon those bookes without a guide and darest giue thy opinion of them without a teacher Loe how plainely he saieth that we can not vnderstand the Scriptures by our selues and by how familiar an example he proueth it Thirdly I proue it by the verie cōfession of Protestāts For Protest confesse that Scripture alone sufficeth not thus writeth Whitaker Cōt 1. q. 4. c. 1. When Bellarmin maketh this to be the state of the questiō Whether the the Scripture by it selfe be so cleare as without anie interpretatiō it sufficeth of it selfe to determine and decide all controuersies of faith he fighteth without an aduersarie for surely in this point we are not against him Agayne They say that we thinke but falsely that all things in Scripture are plaine and that they without anie interpretation are sufficient to determine all controuersies without Behould how plainely he denieth that Protestants think that Scripture of it selfe without anie interpretatiō is sufficiēt to end all controuersies of faith And the like hath Iunius l. 3. de verb. Dei c. 3. When he graunteth that Scripture needeth an interpreter Kemnice 1. part Exa p. 104. It hath need of the guift and helpe of interpretatiō And the Magdeburgiās Cēt. 1. l. 2. c. 4. The Apostles thought that the Scripture cānot be vnderstood without the holie Ghost and an interpreter and the same meā all other Protestāts who admit that the Scripture is obscure or that the guift of interpretatiō is needfull for the expositiō thereof For doubtles they meane that as well of such places of Scripture wherein points of faith are deliuered as of others this Caluin 4. Inst c 17. § 25. clearely enough insinuateth where whē Catholiks obiected that they had the word of God wherein he affirmeth that the Eucharist is his bodie he answereth Indeed if they may banish the guift of Interpretatiō out of the Church Wherefore he thinketh that there is in the Church the guift of Interpretation euen for to expound Scriptures touching points of faith such as the Eucharist is Furthermore Plessie l. 3. de Eccl. c. 3. writeth that the cōtrouersie of Schisme cānot be properly decided by the Scripture because it is rather a question of fact then doctrine If therefore Scripture by it selfe can determine nether the questiō of Schisme nor yet all controuersies of faith it is manifest that the interpretation of some is necessarie and that also infallible because fallible interpretatiō is not sufficiēt to put vs out of doubt And surely Protestants must needs teach that Scripture by it selfe alone is not sufficient to decide all controuersies of faith both because els it had decided all controuersies amongst themselues or betwene anie that are not obstinate as also because scarce in anie controuersies that are betwixt vs and them Scripture doth so much as in shew directly and immediatly giue sentence for them but they haue need to
conferre places and adioyne thereto some humane principle and make an argument for to draw in what manner soeuer their doctrine out of Scripture which conference of places adiunction of a humane principle and discourse seing it is not made by the Scripture but by Protestants by their guift of Interpretatation they must needs graunt that the Scripture hath need of Interpretation for to determine all the controuersies that are betwixt vs and them And for this cause albeit Whē Protest will haue expresse Scripture when consequence thereof when they put vs to the proofe they vse to crie Nothing is to be beleiued which is not expressely in Scripture yet when they are to proue they will haue it suffice that it may be gathered out of Scripture by good cōsequence For so say the Lutherans in Colloq Ratisbon Sess 3. 13. Kemnice in 1. part Exam. p. 320. Beza in Resp ad Acta Mōtisb part 2 p. 46. l. de Notis Eccles Daneus Cont. 1. p. 86. Pareus l. 1. de Iustif c. 16. Piscator de Iustif l. 1. c. 5. Riuet in Contr. tract 1. sect 18. and others commonly And seing this Inference by good consequence is not made by the Scripture but by themselues by their Interpretation they must needs say that besides the Scripture there is necessarie some Interpreter for to know all points of faith Now that Protestants haue no infallible interpretation of Scripture is manifest First because they confesse that Protest haue no infallible interpreter that they haue no infallible Interpreter of Scripture Pareus in Colleg. Theol 2. disp 1. The word of God cannot abide anie infallible Interpreter besides God himselfe who inspired the Scripture Secondly because they denie that the whole Senate of Fathers the Catholik Church or generall Councels haue the guift of infallible interpretation in all points of faith and therefore ridiculously should they arrogate this guift to themselues And seing they teach that all Pastors together and all the true Church whichsoeuer it is may erre in matters of faith they cannot chalenge to their Pastors this infallible guift Thirdly for if they doe infallibly interprete the Scripture in all points of faith ether they doe it by means or without means Not without means for such interpretation were Propheticall by immediate reuelation from God or rather Enthusiasticall by illusion from the Diuel Whereupon saieth Whitaker Cont. 2. q. 4. c. 5. If the holie Ghost teach the Church to interprete these places of Scripture without means Protest require means to interprete this is Enthusiasticall and Anabaptisticall and extraordinarie For the Spirit teacheth now onely by meanes nether must we now looke for new inspirations or reuelations Et Cōt 1. q. 5. c. 9. Now must we treate of the meās to finde the sense of Scripture For sith the Scripture hath not a liuely voice for vs to heare we must vse some means for to finde out which is the sense and meaning of the Scripture Agayne The Church hath alwaies vsed some means for to expound the Scripture But if they expound the Scripture by means then according to their owne opinion if their means be fallible their interpretation also must be fallible For thus Whitaker c. 3. cit If by means then such as the means be such must needs the interpretation be But the means which Protestants haue are but humane and fallible For as they graunt they are no other then such as the Catholik Church holie Fathers generall Coūcels haue vsed For thus Whitaker c. 3. cit But the means of the Church to expound obscure places are vncertaine doubtfull and ambiguous And they must needs say so because otherwise they must confesse that the Church is infallible in expounding the Scripture Secondly because the means Protest meās but humane which Protestants vse are these Pondering of circumstances of the stile and Phrase of Scripture conference of places recurring to the Hebrew and Greek text praier and the like as yee may see in Rainolds Confer lib. 2. diuis 2. Confes Heluet. c. 2. Whitaker Cont. 1. q. 5. c. 9. Humfrey ad Rat. 1. Camp and others But all these means are humane for they be our pondering our conference our recurring our praier And all humane means are fallible as euerie man is subiect to lie Thirdly because no where in Scripture is there promised infallible assistance to them that vse these means And if anie say that it is promised to praier whatsoeuer we aske first he maketh onely praier an infallible meane Agayne it sufficeth not to pray how soeuer but we must pray well and perseuerantlie For Iac. 4. v. 3. it is saied Yee pray and obtayne not because yee pray ill But it is not praied well that euerie priuat man by him selfe should vnderstand the Scriptures but rather ill because the Scripture saieth Malac. 2. The lippes of the Priest keepe knowledge and they shall require the law out of his mouth and Ephes 4. He hath giuen Pastors and Doctors for the consumnation of Saints Fourthly because all vse these means Catholiks Heretiks Iews and yet all doe not attaine to the right sense of Scripture by them Fiftly because Protestants themselues doe insinuate Their means not infallible that these means are not infallible For Whitaker besides the words already related saieth Cōt 1. q. 5. c. 9. 10. That we must vse these means rightly and thereby declareth that these means are not infallible vnlesse they be rightly vsed and yet he doth not set downe the meane how to vse thē rightly Et c. 10. cit addeth that all these means must be accommodated to the rule of faith Which be clearely enough sheweth that of themselues they are not infallible Rainolds also loc cit saieth that all their means are vaine Vnlesse God giue eyes to see Sixtlie these means are not onelie fallible but also insufficient Their means not common to all For we must not onelie know to conferre places but also what places are to be conferred and what not and with what places they are to be conferred and with what not Besides we must know how we must cōferre For otherwise as Tertullian saied of examining Scriptures we may say of conferring As if hauing ill examined all we may not fall into error by making choice of some euill But the foresaied means teach vs not this Finally these means are not common to all the faithfull For thus writeth Whitaker c. 9. cit The vnlearned know not how to vse these means rightly and Rainolds libr. cit cap. 5. diuis 1. Because the infirme and vnlearned sorte of Christians haue no skill to discerne the right sense of Scripture from the false he Vincent accommodateth himselfe to their infirmitie and giueth them externall sensible means to know it I aske therefore whether vnlearned Protestants do truely know the right sense of Scripture by means or without means If without means they are Enthusiasts If by means there are others then those
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
conceaue how God in different manner willeth and willeth the same thing Againe Where we conceiue not how God will haue that to be done which he forbiddeth to doe let vs remember our weaknesse Et 3. Instit c. 24. § 17. When he had saied that God willeth that which he professeth that he will not he addeth Albeit according to our vnderstanding Gods will be manifould yet in himselfe he willeth not this and that but by his manifould wisdome maketh our vnderstanding astonished till it shal be graunted to vs to know that wonderfully he willeth that which now seemeth contrarie to his will And cap. 11. § 11. This is a meruailous manner of iustifying that they that are couered with Christ iustice feare not the iudgement which they deserue and whilest iustly they condemne themselues they are iudged iust out of themselues De Praedest pag. 704. Let our faith adore a farre of with decent sobrietie the hidden counsail of God wherewith the fall of man was preordained And pag. 711. How it was appointed by the foresight and decree of God what was to become of man and yet God is not to be madde partaker of the sinne as if he were ether author or allower thereof seing it is clearely a secret farre beyond the reach of mans wit let vs not be ashamed to confesse our ignorance In Ioan. 12. ver 27. But it seemeth that this doth not become the Sonne of God that an inconsiderate desire escapeth him which he must streight renounce for to obey his Father I confesse saieth he that truely this is the follie of the crosse which is a scandall to proud men Nay it is not the follie of the crosse but the impietie of Caluin to attribute an in cōsiderate desire to Christ And in Math. 26. vers 39. If anie obiect that the first motion which should haue beene bridled before it went further was not temperate as it beseemed I answere saieth he that in this corruption of our nature there cannot be seene the feruor of passions with that temper which was in Christ but we must yeeld this honor to the Sonne of God that we iudge not of him by our selues Forsooth the impostures of Caluin not onelie wāting all word of God but also quite cōtrarie thereto must be beleiued though they cannot be vnderstood and the Catholik doctrine of the Eucharist and the like must not be beleiued because it cannot be vnderstood Beza in Explicat Christianismi c. 3. After a wonderfull and incomprehēsible manner it pleaseth God that euen that which as it is sinne he alloweth not yet is not done without his will De Praedest cont Cast p. 340. When he had saied that God decreeth the causes of damnation and that none can resist his decree he asketh Is not then all the falut in God and answereth This difficultie is vnexplicable for men Agayne How God is not in fault if he ordayne the causes of dānation we thinke with the Apostle that it is a question vnexplicable for mans wit Et in Colloq Montisb p. 427. There is no parte of Christian doctrine from which sense and humane reason doth more abhorre Pareus l. 2. de Amiss Grat. c. 13. after he had saied p. 358. that God doth enforce mē to sinnes as they are his secret iudgements addeth p. 363. that this manner is vnexplicable Indeed this their excuse of the inexplicabilitie of the thing were tolerable if the Scripture did clearely teach what they say but seing it doth not clearelie teach so as appeareth by the answers of Catholiks yea so clearely teach the contrarie as Protestants are forced to confesse that they know not how to reconcile so manie of their positions with the Scripture it is a verie great proofe that in verie deed their doctrine is repugnant to Scripture An other manner whereby implicitlie they cōfesse that Protest confesse that the words of Scripture seeme against them their doctrine is repugnāt to Scripture is because in manie and great matters they acknowledge that the words of Scripture and such as are of purpose spoakē for to declare vnto vs what we ought to beleiue of such matters seeme to fauour vs more then them are hard to them and torment them shrewdly Luther in Postill Dom. 9. post Trin. This dayes Ghospell if it be nakedly looked into without the Protestant spirit is plainely Papisticall Zuinglius l. de Rel. c. de Merito None denieth but that in Scripture there are almost more places which attribute merit to our works then denie it And in Explanat art 20. The places of Scripture at first sight seeme to attribute some what to Merit Bullinger Dec. 3. Serm. 9. We acknowledge that the Scripture euerie were doth seeme to attribut life and iustice to good works Rainolds in Confer c. sect 1. What if in that other place the Scripture in shew do fauour you more then vs. And he addeth that he easilie graunteth that the shew of the words of Scripture maketh more for vs then for them Agayne I will graunt 〈◊〉 the words of Christ This is my bodie in shew do fauour more your reall presence then that sacramentall which we mantaine And in an other place In shew of words our Sauiour seemeth to haue promised the keys to Peter onely Herbrand in Compendio Theol. pag. 340. saieth If the letter be vrged in those The letter against Protestants words of Daniel Redeeme thy sinnes by almes they be contrarie to their doctrine The same confesseth Hunnius l. de Iustif of those words of Tobie Almes deliuereth from all sinne and from death And the same is euident by infinit places of Scripture which Protestants are forced to expound figuratiuelie because the proprietie of the word is for vs. Zuinglius Epist ad Matthaeum Rutling to 2. thus speaketh Now remaineth that which in this matter is the hardest A hard matter for Protest to wrest the words of all to wit how we may wrest the words of Christ which they terme words of consecration Here verily we must stretch all the veyns of faith Et in Resp ad Billican he saieth that he vseth pulleis and presses to wring out the sense of the words of consecration and addeth We denie that anie one They need pullies and presses litle droppe at least sincere and pure will come from them vn-vnlesse they be prest with the weight of other places And againe How manie had we some years agoe who could acquit themselues handsomely of those words of Christ Thou art Peter c. and shew the figure of the speach And yet it was no hindrance that we could not handsomely dispatch our selues of the word Caluin 3. Instit c. 2. § 11. I know it seemeth hard to some where faith is attributed to the reprobates In Luc. 3. vers 9. As for Merit that knot is to be loosed which hindreth manie For the Scripture so often promising reward to works seemeth to attribute some merit to them Peter Martyr in Dom. 4. Hom.
Protest tormented with the words of Scripture 21. The Protestant interpreters do torment themselues in that Daniel seemeth to attribute redemption or remission of sinnes to mans iustice and works of mercie For they well admonish that it is repugnant to the chiefe point of our religion Daneus in c. 67. Enchir. Aug. saieth that saying of S. Iames We are not iustified by faith onelie doth this day tormeÌ„t manie so that some haue reiected the epistle others haue called it strawish Kemnice in loc to 2. tit de Argum. That saying of Daniel c. 4. seemeth very hard against free iustification The third way by which they tacitelie confesse that Protest forced to denie their doctrine their doctrine is contrarie to Scripture is because when it maketh for their purpose they denie that they teach manie of those points which in the former booke we haue clearelie shewed that they plainelie teach And because they do this so frequentlie as I need not bring manie examples thereof I will here cite onelie some few Touching God Pareus thus writeth Colleg. Theol. 9. disp 32. It is a slaunder that we simply say that God would and decreed that our first parents should fall See l. 1. cap. 2. art 5. Of Scripture thus Whitaker Cont. 1. q. 4. cap. 1. Our aduersaries attribute vnto vs this doctrine as if we saied that the Catholik Church could faile which is most false See lib. 1. cap. 8. art The same man q 3. cit c. 2. Our aduersaries slander vs when they say that we make such a Church which sometime is no where and can be seene of none See l. 1. c. 8. art 5. Touching the Eucharist Eliensis Resp ad Apol. Bellar. c. 1. We agree with you of the matter all the contention is about the manner A presence I say we beleiue nor lesse reall then you Perkins in Cath. refor Contr. 10. cap. 1. We beleiue and teach a reall presence of the bodie and blood of Christ in the Sacrament of the Supper and that not feigned but true and reall Argentinenses in Hospin part 2. Histor Be they accursed who will haue nothing to be exhibited here but a signe and figure And Hospinian himselfe Our men neuer denied that the bodie of Christ was truely in their Supper Beza l. qq saieth that it is a slander that they exclude Christ from their Supper Gratianus Antiiesuita p. 140. There is no controuersie whether the true bodie and blood of the Lord be contained in the Sacrament of the Eucharist Et Riuet tract 3. sec 12. The question betwene vs is not simply whether the bodie and blood of Christ be truely and really in this Sacrament Et Spalatensis libr. contr Suar. cap. 1. num 39. Who denieth that the Eucharist is the onely flesh and onely blood of our Lord Iesus Christ See the contrarie of all these lib. 1. c. 11. art 1. Touching faith thus writeth Peter Martyr in loc Class 3. § 24. We make faith hope and charitie three different things nether doe we confound them as our aduersaries accuse vs. See the contrarie lib. 1. c. 13. art 6. Of good works thus Tilenus in Syntag. cap. 46. It is a cruell slander of our aduersaries where they feigne that we teach that all the works of the iust be properly and simply sinnes Et Riuet tract 3. sect 31. None of ours saieth absolutely that all works are sinne nether say we that they are mingled with sinne absolutely See the contrarie lib. 1. c. 14. art 2. Touching good works in particular thus Riuet tract 1. sect 73. We reiect this position That it is one of the conditions necessarie to a Bishop that he be married See the contrarie lib. 1. cap. 15. art 4. Of reward thus the some Riuet 3. sect 39. We denie not the reward of good works See the contrarie lib. 1. c. 14. art 7. c. 18. arr 1. Of free will thus Serranus l. 3. cont Hayum Doth anie of ours denie or euer denied that those that are not regenerate doe fall to sinne of their prone and free will See the contrarie lib. 1. c. 16. art 14. But finally they doe plainely and expressely graunt that Protest confesse much of their doctrine to be against Scripture Of God manie points of Protestants doctrine are coÌ„trarie to Scripture For touching God thus writeth Confessio Saxon. c. God nether willeth sinne nor approueth nor helpeth it as it is written when the Diuel speaketh a lie he speaketh of his owne and 1. Ioan. 3. Who committeth sinne is of the Diuel Gerlachius tom 2. disput 15. It is impossible that God should will sinne of whome it is saied psalm 5. Thou art not a God that willeth ini-inquitie Et Polanus in Disput priuat p. 235. God nether willeth nor can will the ill of offence or sinne properly taken psal 5. vers 5. Melancthon in disput to 4. p. 623. The conference of the continuall doctrine in the writings of the Prophets and Apostles doth shew that God nether willeâ—â— nor worketh sinne as it is expressely saied Thou art not a Gad that willeth iniquitie And out of this same place Pareus in Colleg. Theol. 1. disp 2. proueth that Gods will is no efficient cause of sinne And yet Protestants teach both that God willeth sinne and worketh sinne See lib. 1. c. 2. art 1. 4. They teach also that God hath ordained and predestinated men to sinne l. 1. c. 2. art 5. of which doctrine Melancthon in disp to 4. p. 572. giueth this censure There are certaine frantike fellows much worse then the Stoicks who teach that God of himselfe doth ordaine and predestinate haynous sinnes and that he willeth them and not onely suffereth them And in locis tit de Causa Peccat Sinne is nether done of God nor ordained of him They teach that God commandeth vrgeth and tempteth to sinne lib. 1. cap. 2. art 7. Which is contrarie to Scripture by iudgment of Riuet tract 3. sect 33. The Scripture expressely saieth that God will not iniquitie that he commandeth none to doe ill that he cannot tempt to ill Moulins in his Bucler p. 97. God doth not stirre vp meÌ„ to doe ill as it is saied ps 45. Thou hast loued iustice and hated iniquitie Et Calu. in Math. 4. v. 1. Wherevpon we gather that tentations which incite vs to ill come not froÌ„ God They teach that God is not angrie with the faithfull when they worke iniquitie lib. 1. c. 2. art 11. Which to be contrarie to Scripture Protestants in Zanchius in Supplicat confesse in these words God doth threaten his anger to all the transgressors of his law and they cite thereto that Ps 5. Thou hast hated all that worke iniquitie They teach that God hath no will that all should be saued li. c. 2. art 19. Which is against Scripture as coÌ„fesseth Hemingius in these words in Enchir. clas 3. They accuse God of a lye whosoeuer thinke that he will not the saluation of some as farre as perteineth to
the coūsail of creation Gesnerus in Compend loc 30. The Scripture doth plainely testifie that God hath in earnest a will that all should be saued Affelmā de Praed § 36. The Scripture testifieth by words by oath by telling by oblation that God would haue all mē saued They teach that God doth not call al mē to him nor offer his grace to thē l. 1. c. 2. art 21. of which thus writeth Illyricus in Claue part 2. tract 4. Some by misunderstanding predestinatiō vse hurtefully to restraine the vniuersall promises and callings of the Ghospell and to make them particulars by which error of theirs they quite ouerthrow the Ghospell of Christ Gerlachius to 2. disp 15. The plaine testimonies of Scripture do proue the vniuersall will of God Hemingius in Schlus l. 1. Theol. Calu. art 11. Who denie grace to be vniuersall do corrupt the doctrine of the Ghospell oppose themselues and others The like hath Confess Saxon. c. 4. They denie that Gods wrath is appeased by good works l. 1. c. 2. art 16. And yet thus hath Confessio Aug. art 11. We confesse that by good works present calamities are aswaged as I saye teacheth c. 58. The like hath Apol. Conf. c. de resp ad Argum. Touching Christ they denie that he is God of God l. 1. Of Christ c. 3 art 1. And yet the Ministers of Poland in Zāchius epist 1. say it is Iudaisme He denieth say they with the Iews that Christ is God of God They teach that Christs humanitie is not to be inuocated or adored l. 1. c. 3. art 3. Of which thus writeth Caluin Admonit vlt. They pretend that there is no where anie precept of adoring Christs bodie Surely of Christ as man it is properly spoaken God hath exalted him and giuen him c. Wherefore Austin rightly gathereth frō hence that Christs flesh is to be adored in the person of the Mediator They teach that Christ as man is not head of the Church l. 1. c. 3. art 6. And yet thus writeth Kickerman l. 3. System p. 322. There is giuen also to the flesh of Christ for the vnion the highest power of office to be head of the Church This is that which he saieth All power is giuen to me that is full power of gouernement in the Church They teach that Christ is not iudge as he is man l. 1. c. 3. art 8. And yet Lobechius disp 19. Whence it is rightly gathered that Christ hath iudiciall power not onely by his deitie but also by his humanitie as it is euident by manifest testimonies of Scripture The like hath Caluin in Ro. 2. v. 16. They denie that Christs humanitie hath power to giue life l. 1. c. 3. art 4. Of which thus Hutter in Anal. p. 293. Who shall dare to denie that power of giuing life was giuen to Christs humanitie he doth manifestly accuse Christ who Ioan. 6. oftentimes attributeth this power to his flesh They say that Christ did not make a new testamēt l. 1. c. 3. art 9. of which point thus pronounceth Gerlachius to 2. disp 14. This is no other thing then to contradict the Apostle Et Schlusselb l. 1. Theol. art 17. The word of God teacheth that there are twoe couenants or testaments and not one and the same in substance The same saieth Illyricus praefat in nou testam They denie that Christ redeemed vs with his blood or corporall death l. 1. c. 3. art 17. Of which doctrine this censure giueth Serranus contr Hayum part 3. The Scripture affirmeth that we are purged by the blood of Christ that our sinnes are plainely expiated that God by that price paied for vs was truely appeased Calu. res ad Sadolet p. 126. Runne ouer all the Oracles of God if the onely blood of Christ be euery where proposed for the price of satisfaction for pacification for oblation with what bouldenesse darest thou c. Moulins in his Bucler p. 154. saieth that it is the summe of the Ghospell that Christs death was a full and entire satisfaction They say that Christ did not dye for those that are damned l. 1. c. 3. art 18. Of which point thus writeth Hutter in Anal. art 3. It is false which the Caluinists feigne that the sacrifice of the passion and death of Christ was not offered for all but for some onely The impietie of which doctrine all the Scripture doth greatly refute Gerlachius to 2. disput 15. They lye horribly that God the Father did apoint the satisfaction of his Sonne for some onely Against this blasphemie we oppose the most cleare words of the Scripture Polanus part 3. thes Christ died for all Ro. 5. v. 2. Cor. 5. v. 15. And Roger Art 3. putteth it as an error in faith They say that the blood of Christ wherewith we were redeemed is corrupted and now no more in being l. 1. c. 3. art 20. Which Schusselb l. 1. Theol. at 20. proueth to be contrarie to Scripture They denie that the Soule of Christ descended into hell l. 1. c. 3. art 21. Which is contrarie to Scripture as testifieth Lobechius disput 6. in these words We beleiue and embrace with simple faith as true and aggreable to Scripture and the Creeds that Christ truely descended into hell Luther in ps 16. According to the words of the Prophet the Soule of Christ in substance descended into hell They denie that Christ entred to his disciples the dores being shut l. 1. c. 3. art 23. Which is repugnant to Scripture according to Luther in def verb. cenae to 7. The testimonies saieth he of Scripture are manifest that Christ passed through the dores shut vnto his disciples And Zuinglius in Histor resur tom 4. The Euangelist Ioan doth witnesse that the dores were shut and that Iesus entred in the dores being shut They denie that Christ praieth for vs in heauen l. 1. c. 3. art 25. which is opposite to Scripture as Melancthon confesseth in resp ad art Bauar saying He is to be detested who denieth that Christ now praieth for vs sith it is plainely written to the Hebrews Alwaies liuing that he may pray for vs. Et Kemnice in Exam. part 3. c. de Inuoc saieth that it is repugnant to Scripture and depriueth Christ of a parte of his Preisthood Touching Angels and Saints They teach that the glorie Of Saintes of all Saints is equal l. 1. c. 4. art 3. which is against Scripture in the iudgement of Caluin in 1. Cor. 15. v. 41. It is most true and it is proued by the testimonies of Scripture that there be differēt degrees of honor and glorie of the Saints They denie that Angels or Saints pray for vs cap. 4. art 4. which the same Caluin auoucheth to be against Scripture In Zachar. 1. v. 12. The Scripture witnesseth that Angels suppliantly pray to God for vs Zacharie saieth that the Angel praied O Lord of hostes Apol. Conf. Aug. c. de Inuoc We graunt that Angels pray for vs. For there are
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
as thou seest Christian Doctors to cōtend and disagree stick to him who bringeth a cleare euident and expresse oracle of God Caluin l. de ver ref p. 326. We denie that it is lawfull for vs to goe from the certaine words of Christ And 4. Instit c. 17. § 35. Our soules relie vpon the onely certaine word of God when they are called to account Sadeel libr. de Human. Christ I cannot sufficiently admire them who by those things which are not extant in Scripture will take awaye the things which are approued by most certaine and euident testimonies of Scripture And de ver peccat remissio No opinion is Theologicall which is against the expresse places of Scripture Fulk in Hebr. 6. not 3. Nether is the exposition of anie man to be receaued that goeth directly against the words of the text and the manifould testimonies of the Scripture Vorstius in Amica Collat. sec 101. Who simply so affirme and teach al these things they are secure before God because they can safely retire themselues vnder the sheild of the holie Scripture But who denie them or by meruailous glosses obscure or corrupt them thy finde no where sure footing There is nothing more secure thē simply to stick to the cleare word of God expounded by it selfe and contrariewise nothing more dangerous then to adde or detract neuer so litle of our owne especially in matters of so great moment Thus the cheife Protestant maisters which if ether themselues would haue followed or their disciples yet would follow soone would there be an end of these controuersies With what assurance ô God may Catholiks appeare Confidence of Cath. for their faith before thy tribunall for to answere for the faith which they maintaine against Protestants seing they finde it is auouched in so manie and so great articles by thy expresse words spoaken not by the way but of set purpose to tell vs what thou wouldest haue vs beleiue of these matters and in their cleare and plaine sense which they manifestly beare and in which such words vse to be taken of men so that vnlesse thou doe deceaue then or be deceaued they cānot in these points be deceaued But with what distrust Desperation of Protest or rather desperation will Protestants appeare seing they haue left that which so expresse words of God do auouch follow that which they most clearelie condēne onelie humane consequences humane glosses humane subtilities doe vphould Then these words of God wil be as Melancthon saied lightnings or as S. Austin speaketh thundrings Lib. 1. contr Parm. c. 2. and heauenly lightnings and Protestants cōsequences figures and glosses will vanish to nothing Then it will clearelie appeare that Protestants without all word of God without all diuine authoritie but onelie vpon their owne fancies haue preferred their consequences their conferences their idle reasons before Gods expresse word and that they might not seeme to haue done so haue changed the true and natiue sense of Gods words into a strange figuratiue and violent sense And shall we Neuer anie so contrarie to Scripture as Protestants thinke that these men are Ghospelers restorers of the Ghospel or sent of God and their doctrine the pure Ghospell Whereas neuer was there doctrine more opposit to the Ghospell nor euer anie who in so manie and weightie matters so directlie opposed themselues to the plaine words and open sense of the Ghospell O bouldnesse of men that durst do thus against the expresse word of God himselfe O impudencie of them who would auouch such doctrine for the Ghospell And ô blindnesses or madnesse of them who suffer themselues to be deceaued of such men in a matter so euident O bewiched and blinded mē awaken at lenght open your eyes consider your estate search the Scriptures here set before your eyes and compare them with the doctrine of your Maisters and consider whether they who in so manie and so great matters speak so contrarie can speake with the same spirit thinke the same thing Demand of your Maisters 1. by what authoritie Demands to be made to Ministers of God by what word of God they dare speake contrarie to the words and phrase of Scripture of so manie and so great matters 2. by what authoritie or word of God they dare thinke of so manie and so great matters otherwise then the expresse word of God spoaken purposelie and in it plaine and open sense taught them to thinke 3. By what authoritie or word of God they haue changed the proper vsuall and manifest sense of his words into figuratiue vnusuall and violent senses If they can alledge no expresse authoritie or word of Ministers draw men from Gods expresse word to their consequences God for their so doing as in trueth in most of these Articles they can giue no colour of Gods expresse word but oneliepretend their consequences their conferences their reasons suffer not your selues by this most deceitfull and fond humane pretext to be drawne from Gods expresse and their manifest sense Let vs saieth S. Austin heare our Lib. de peccat mer. c. 20. our Lord not the ghesses and suspicions of men But that God speaking to men speaking according to the manner of men speaking of diuine and supernaturall things which cannot be knowne of vs but by his words and speaking of them purposely for to declare his mynd concerning Note them should so often and in so manie and so wheigtie points thinke otherwise then he speaketh or otherwise thinke then his words do shew or otherwise then men to whome he speaketh vse to vnderstand them and yet not once should expressely say the cōtrarie is not Gods word but the ghesses and suspicions yea the impostures and lies of men In this point therefore consisteth almost all the The Summe whether Catholiks or Protest be to be followed summe of deliberation whether Catholiks or Protestants be to be followed to wit whether in supernaturall matters which cannot be knowne but by Gods expresse words we ought to follow rather the expresse words of God purposely spoaken of him for to tell vs those matters Is whether Gods word or mans reason rather then the consequences conferences reasons of some new slart vp men not well agreing among themselues Then the which consultation none can be easier For if euen in matters which are subiect to sense reason we ought to preferre Gods word before reason of what men soeuer how much more in things which farre surpasse the reach of mens sense or reason ought we to preferre it before the reasons of a few new and iangling fellows Let that faith liue florish and triumphe which Let that faith preuaile which Scripture most fauoureth in diuine matters that cannot be knowne but by Gods words is authorized by Gods expresse word spoaken of purpose to declare Gods mynd and in the plaine and opē sense wherein men vse to take such words and against which sense no
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
into absolute p. 668. Chapt. 12. That Protestants change manie causall speaches of Scripture into not causal p. 670. Chapt. 13. That what is simply spoaken of Scripture they make to be spoaken in parte p. 674. Chapt. 14. That they will not vnderstaÌ„d the speaches of Scripture of that time of which it speaketh p. 678. Chapt. 15. That of manie sayings of Scripture they make one p. 681. Chapt. 16. That words which signifie effecting a thing they expound of endeauoring p. 683. Chapt. 17. That words which signifie a cause they expound of a way or meane p. 686. Chap. 18. That words which signifie a thing to be they expound that it ought to be p. 689. Chapt. 19. That words signifying a true thing they expound of an apparent p. 690. Chapt. 20. That they are forced to expound the words of Scripture by diuers by disparats and contraries p. 696. Chapt. 21. That they are forced to deuise improprietie of words and all figures p. 712. Chapt. 22. That they are forced to coyne manie distinctions friuolous repugnant and vnheard of p. 719. Chapt. 23. That they confesse that they teach against the vniforme consent of Fathers the Church and Councels p. 731. Chapt. 24. That they confesse that they teach ould damned heresies p. 740. Chapt. 25. That they confesse that some of the Protestants opinions are blasphemous p. 744. Chapt. 26. That they make frustrate the ends of Christs incarnation and passion p. 755. Chapt. 27. That they take away all vertue and open a way to all sinne p. 758. Chapt. 28. That they haue no infallible interpretation of Scripture p. 763. Chapt. 29. That they admit no Iudge to whose iudgment they will stand p. 769. Chapt. 30. That sometimes they confesse their doctrine to be contrarie to holie Scripture p. 757. Peroration or Conclusion to the Reader p. 791. FINIS Faults escaped in the printing In the Preface to the booke Page 5. line 8. let is Correction let vs. ibid. l. 26. sixte cor sixtie p. 8. l. 15. is most cor is a most ib. ease cor easie ib. l. 38 dele all p. 9. l. 10. gods cor God p. 12. l. 2. thefe cor these p. 15. l. 34. for as cor so for as p. 17. l. 37. like most c. cor like boost of them all But this most c. p. 19. l. 7. proporse is cor propose p. 20. l. 37. Word cor worke p. 23. l. 31. proportions cor propositions p. 25. l. 27. Workes cor worke is p. 26. l 10. if cite cor I cite p. 27. l. 20. thaught cor taught In the booke Pag. 2. line 18. hould cor hold p. 3. l. 28. herie cor heire p. 6. l. 1. with cor with them p. 10. l. 28. for better cor far better p. 14. l. 20. be cor he p. 20. l. 19. rocke cor the rocke p. 23. l. 21. right cor night ib. l. 27. image cor of Image ib. l 28. not cor nor p. 25. l. 2. whas hed cor washed p 28. l. 36. sweel cor sweet p. 48. l. 3. damnations cor damnation p. 49. l. 33. dath cor doth p 50. l. 23. aboues cor aboue p. 51. l. 13. vn cor vnto p. 52 l. 10. is cor his p. 53. l. 21. it cor is p. 55. l. 11. to will cor to witt p. 56. l. 25. for cor for to p. 65. l. 5. punisheth cor he punisheth ib. l. 16. hath anger cor hath no anger p. 68. l 17 Manlins cor Moulins p. 69. l. 19. to will cor to wit p. 74. l. 31. declare cor deelared p. 80. l. 13 came cor come p. 81. l. 22. burdered cor burdened p. 82. l 32. shat cor that p. 92. l 36. as once cor at once p 102. l 22. forgiuen cor forgiuing p. 105 l. 3. know cor bow p 123. l. 26. obut cor but. p. 138 l. 14. cannot be cor cannot but be ib. l. 35. bought cor brought p. 145. l. 27. came cor come p. 146. l. 19. enioyned cor enioyed p. 155. l. 19. two cor to p. 156. l. 17. any cor an p. 177. l. 16. workesse cor workes p. 182. l. 3 mayes cor wayes p. 191. l. 24. opposition cor exposition p. 193 l. 23. affirmeth cor denyeth p. 194. l. 1. affirme cor deny ib l. 3. denie cor affirme p. 202 l. 5. one cor are ib l 26. deny cor affirme p. 209 l. 23. diuel cor dwell p. 210. l. 24. priests cor priest p. 211. l. 13. whether do cor whether Pastors doe p 313. l 17. followes cor fellowes p. 215. l. 17. port cor part p. 218. l. 20. as cor was p. 260. l. 1. roshly cor rashly p. 269. l. 26. if cor of p. 271. l. 34. of pastie cor or pastie p. 274. l. 35. if the cor of the. p. 278 l. â—8 them cor then p. 289. l. 10. he cor be ib. l. 20. ad cor and p. 305. l. 17. descricbed cor described p. 309. l. 1. of cor a. ib. l. 25. husband cor her husband p. 315 l 20. to God cor God p. 317. l 27. beleuie cor beleiue p. 328. l 22. with cor with hearte p. 331. l. 6. faith saieth cor sith faith p 341. l. 1. Catholikes cor Protestants p. 342 l. 4. not cor nor p 343. l. 12. strang cor strong p 346. l. 12. derswasion cor persuasion p 349. l. 17. this cor they p. 355. l. 15. leefe cor leese p. 357 l. 16. sauing cor saying p. 365 l. 18. art cor are p. 377. l. 5. Com cor Rom. p. 396. l. 19 youehall cor you shall p. 409. l. 3. of self cor of it selfe p. 420. l. 21. promise cor promised p. 426. l. 26. suo cor sua p. 444. l. 9. him not cor him not p. 448. l. 22. eath cor death p 458. l. 23. faith cor sayeth p. 460 l. 9 with cor which p 465. l. 17. then cor them p. 487. l. 22 as cor of p. 489 l. 18 lete cor let p. 490. l. 17. to cor to be ib. l. 20. that cor then p. 514 l. 8. the cor then p. 522. l. 5. buÌ„od cor bound p. 542. l. 19. alone cor all one p 543 l 17. styme cor slyme p. 545. l. 12. thoum y cor thou my p. 550. l 22. as cor of p. 634. l. 3 there cor their p. 636. l 30 prayed cor prayers p. 639. l. 12. and tyme dele tyme. ib l 24. boasting cor that boasting p. 656. l. 13. fourth cor forth 657 l. 29. vniusall cor vniuersall p 659 l 6. of cor if p 662. l 18. conceaue cor conceaued p. 664 l 27 as cor as to p. 673. l. 28. of kinde cor kind of p 690. l. 27 month cor mouth p. 691 l. 2. the cor he p. 698. l. 29 be confessed cor confesse p. 704. l 2. to cor to be p. 709. l. 22. merly cor merily p. 728. l. 29 perfectiuely cor perfectly p 732. l. 4. are cor or p 734. l. 21. forbiddacne cor forbiddance ib. l. 32. dot cor not p. 743. l 14. must cor most p. 748. l. 31 men cor man p. 750 l. 25. of power cor power of p 764. l 10. learned cor vnlearned p. 773 l 6. is in cor in p. 774. l. 4. distruction cor distinction p. 775 l. 28. willeth cor willeth not p. 790. l. 20. last cor lost p 793 l. 18. them cor they p. 794. l. 19. then cor them In the Margents Pag. 20. not rocke cor not the rocke ib keyos cor keyes p. 27. diuarce cor diuorce ib aduantrie cor aduoutrie ib. to worke cor a worke p. 65 euer cor Eue. p. 118. the cor he p. 146 heauen cor heare p. 161. followed cor followed p 223. bod cor bad p. 226. hane cor haue p. 240 their 's cor their p. 258. sote cor state p. 276. ward cor word p. 278. thou cor then p. 309. liuingâ— cor liuing p. 327. thou cor then p 350. all cor at all p 361. sinners cor of sinners p. 367 perfiled cor perfited p. 403. goost cor good p 475 reted cor remitted p. 539. returnet cor returneth p. 659. thing cor thinke p. 695. generall of cor generall way of p. 713. imperpely cor improperly FINIS