he commandeth them to be heard as legats not as maisters THE CONFERENCE Scripture expressely saieth that the power of keyes was giuen to S. Peter that the Holie Ghost placed Bishops to gouerne the Church that S. Paul had a rodde and power ouer the faithfull could deale hardly and punish all disobedience was Maister of the Gentils and that we ought to be subiect to our Prelats The same say Catholiks Protestants expressely say that there is no authoritie in the Prelats themselues that the Church hath no rule but mere ministerie that Pastours haue no more iurisdiction ouer the faithfull then Phisicians ouer the sick that they haue no power ouer the consciences but that all authoritie or right of commanding is in God onely and in his worde ART III. WHETHER ANIE ONE PAStour haue authoritie to excommunicate SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 16. v. 19. Thou arte Peter And whatsoeuer thou shalt S. Peter had authoritie to excommunicate And S. Paul binde vpon earth it shal be bound also in heauen 1. Timoth. 16. v. vlt. Of whome is Hymenaeus and Alexander whome I haue deliuered to Sathan that they may learne not to blaspheme CATHOLIKS EXPRESSELY AFFIRME D. Stapleton Cont. 2. q. 1. art vn The Ecclesiasticall power first principally of it selfe and immediatly is in particular persons PROTESTANTS EXPRESSELY DENIE Beza in Conf. c. 5. sect 43. We must remēber that this power No one man can excommunicate of excommunicating is giuen to no one man but to the whole companie of the Presbyterie Caluin 4. Instit c. 11. § 5. The spirituall power of excommunicating must not be exercised at the pleasure of one man but by the lawfull assemblie § 6. This kinde of power was not in one but in the assemble of the Elders Peter Martyr in 1. Cor. 5. v. 4. So great an Apostle doth not not take vpon him to excōmunicate of himselfe and alone which yet the Pope and manie Bishops dare Bucanus in Institut loco 44. In whome must the power of excommunicating be not in anie one ether Bishop or ordained of the Bishop THE CONFERENCE Scripture expressely saieth that power of binding was giuen to S. Peter that S. Paul excommunicated or deliuered some to Sathan Catholiks say the same Protestants expressely say that power of excommunicating is in no one mā Bishop or other that S. Paul tooke not vpon to excommunicate of himselfe ART IV. WHETHER PASTOVRS OF the Church haue power to command or make lawes SCRIPTVRE EXPRESSELY AFFIRMETH. Actes 15. v. 28. It hath seemed good to the Holie Ghost and Pastours can command to vs to lay no further burden vpon you then these necessarie things That you abstaine from the things imolated to idols and blood and that which is strangled And ver 41. And he Paul walked through Syria and Cilicia confirming the Churches and commanding them to keepe the precepts of the Apostles and the Ancients 1. Thessalon 4. v. 11. We desire you brethren that you worke with your owne hands as we haue commanded you And Epistol 2. cap. 3. vers 4. And we haue confidence of you in our Lord that the things which we command you both doe and will doe 1. Cor. 7. v. 12. For to the rest I say not our Lord If any brother haue a wife an infidell and she consent to Diuel with him let him not put her away CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 4. de Pontif. c. 17. The Pope and other Bishops can iudge and make lawes PROTESTANTS EXPRESSELY DENIE Caluin in Antidoto Concilij Sess 6. con 20. As for laws of They cannot command the Church let them looke to them we acknowledge one lawmaker who can giue rules of life as we haue our life from him In actor 15. v. 28. The sottish Papists who out of these words would The Church hath no authoritie No power to make lawes proue that the Church hath some authoritie Musculus in locis c. de Magistrat The Church hath no power to make lawes but she is commanded to heare and obey Luther de Captiuit to 2. fol. 76. Nether Pope nor Bishop nor any man hath any right to put a tittle vpon a Christian man vnlesse it be done by his owne consent THE CONFERENCE Scripture expressely affirmeth that the Apostles put precepts and burdens vpon the faithfull that S. Paul commanded Christians to keepe them and that himselfe commanded diuers things The same say Catholiks Protestants expressely say that the Church hath no authoritie of lawmaking hath no power to make laws that no Bishop or other can command a Christian man any thing but what he will himselfe ART VIII WHETHER BISHOPS BE rulers of the Church SCRIPTVRE EXPRESSELY AFFIRMETH. Act. 28. v. 28. The Holie Ghost hath placed you Bishops to Bishops rulers of the Church rule the Church of God 2. Tim. 1. ver 11. I am appointed a preacher and Apostle and Maister of the Gentils 7. c. 5. v. 19. Against a Preists receaue not accusation but vnder twoe or three witnesses CATHOLIKS EXPRESSELY AFFIRME Councel of Trent sess 23. c. 4. Bishops are put of the Holie Ghost for to rule the Church of God PROTESTANTS EXPRESSELY DENIE Spalatensis or Lohetus Respons ad Marium cap. 1. The true nature of a head and the true nature of a ruler is in no pure No mā ruler of the Church man one or manie nether Monarchically nor Aristocratically Of the same opinion are others as appeareth by what hath beene saied before art 2. and 4. THE CONFERENCE Scripture expressely saieth that Bishops are rulers of the Church that S. Paul was maister of the Gentils that S. Timothe was iudge of Preists The same say Catholiks Protestants expressely say that no pure man one or manie can be head or true ruler of the Church ART VI. WHETHER DO RVLE THE true Church of God SCRIPTVRE EXPRESSELY AFFIRMETH. Act. 20. v. 28. The holie Ghost hath placed you Bishops to Bishops rule the true Church rule the Church of God which he hath purchased with his owne blood Ephes 4. v. 11. And he gaue other some Pastors and Doctors to the consummation of the Saints vnto the worke of the ministerie vnto the edifying of the bodie of Christ Isaie 62. v. 6. Vpon thy walls Hierusalem I haue appointed watch men CATHOLIKS EXPRESSELY AFFIRME Councel of Ttent Sess 6. c. 1. The Holie Ghost hath put all Bishops of Patriarchall Primatiall Metropolitan and Cathedrall Churches to rule the Church of God which he hath purchased with his blood PROTESTANTS EXPRESSELY DENIE Whitaker Controu 2. quaest 2. c. 2. The rule of the Catholik Not the true Church Church could yet neuer be seene Againe The Catholik Curch which containeth onely good men can nether be seene nor comen vnto nor saluted And q. 1. c. 10. There are some Prelats who say and do not but these are not of the Catholik Church Bellarmin should remember that Bishops are Pastors of particular Churches not of the Catholik
our hart See more art 4. Scripture Thy will be done in earth as it is in heauen Protestants We do not pray that we may fulfill the law See more art 5. Scripture If thou wilt enter into life keepe the commandments Protestants Woe be to their Cathecumens if so hard a condition of keeping the law be imposed vpon them See more art 6. Scripture Do we then destroye the law by faith God forbid but we establish the law Protestants All the ceremoniall law or the Decalogue is abrogated It is abrogated from a Christian because he is dead to it And to be dead to the law is not to be bound with the law but free from it and not to know it See more art 7. CHAPTER XX. OF MANS LAVV. SCripture Who thinkest thou is a faithfull and wise seruant Superioritie amōgst Christians whome his lord hath appointed ouer his familie Protestants Among Christians there can be no superioritie Christ is my immediate Lord I know no other See more art 1. Scripture To the rest I say not our Lord If anie brother None amōgst them haue a wife an infidell and she consent to dwell with him let him not put her away Protestants They draw to themselues all the maiestie of God Man can command that which God doth not He cannot Conscience subiect to mās lawes Not subiect who chaleng authoritie to make lawes See more art 2. Scripture Be subiect of necessitie not only for wrathe but also for conscience sake Protestants The lawes of Princes bind not the conscience haue no power ouer the conscience See more art 3. CHAPTER XXI OF FREE WILL. SCripture It shal be in the arbitrement of her husband whether There is free will she shall do it or not do it Protestants Free vill is a title without the thing See more There is none art 1. Scripture Without thy counsell I would do nothing that thy Freedome to good good might not be as it were of necessitie but voluntarie Protestants Man after his fall hath no libertie to good There No freedome to good is no free will to good See more art 2. Scripture We are Gods coadiutours Gods coadiutors Protestants Papists make God the first and cheefest cause of all goodnes and vs coadiutours Which is craftily to withdraw Not his coadiutors themselues from God See more art 3. CHAPTER XXII OF MANS SOVLE SCripture Feare ye not them who kill the bodie and are not Mans soule immortall able to kill the soule Protestants I giue leaue to the Pope to make articles of faith Not immortall for his followers Such as are that breade and wine are transsubstantiated in the Sacrament That he is Emperour of the world and an earthlie God That the soule is immortall and all those infinit monsters in the Romish dunghill of decrees What Propositions I pray you shal euer be thought cōtradictions if these be not seing there can scarce be deuised more formall or more direct opposition then is betwixt the most of these But because perhaps the vulgar Protestante will say that he beleiueth not all or most of the Protestants propositions here set downe albeit this excuse will not suffice him as I haue shewed in the end of my Preface yet for his fuller satisfaction I haue gathered twelue principall articles which commonly all Protestants beleiue quite contrarie to the expresse word of God THE COMMON PROTESTANTS CREED CONSIsting of twelue Articles quite contrarie to the expresse word of God in the Scripture 1 PROTESTANTS beleiue that a man is Lib. 1. c. 16. art 2. iustified by only faith quite contrarie to the expresse word of God Ioannes 2. v. 4. Do you see that a man is iustified by workes and not by faith only 2 Protestants beleiue that we can not keep Goods commandments quite contrarie to his expresse word Ezechiel 36. v. 27. I will make Lib. 1. c. 18. art 1. that you walke in my commandments and keepe my iudgments and doe them 3 Protestants beleiue that the keeping of Gods commandments is not necessarie to come to life euerlasting quite contrarie to Gods expresse words Mathew 19. v. 17. Lib. 1. c. 18. art 6. If thou wilt enter into life keepe the commandments 4 Protestants beleiue that no men can forgiue sinnes quite contrarie to the expresse word of God Ihon 20. v. Lib. 1. c. 11. art 1. 22. Receaue ye the holie Ghost whose sinnes ye shall forgiue they are forgiuen them 5 Protestants beleiue that we are not bound to confesse our sinnes to men quite contrarie to the expresse word of Lib. 1. c. 11. art 2. God Ioannes 5. v. 16. Confesse your sinnes one to an other 6 Protestants beleiue that men when they die are not to be anoiled quite contrarie to the expresse word of God Lib. 1. c. 11. art 7. Iames 5. v. 14 Is anie man sicke among you Let him bring in the preists of the Church and let them pray ouer him auoiling him with oile in the name of our lord 7 Protestants beleiue that the blessed Sacrament is not the true bodie and blood of Christ quite contrarie to the Lib. 1. c. 10. art 1. expresse word of God Luke 22. v. 19. This is my bodie which is giuen for you and Mathew 26. v. 28. This is my blood which shal be shed for remisson of sinnes 8 Protestants beleiue that the Church of God is not infallible in faith quite contrarie to Gods expresse word 1. Lib. 1. c. 8. art 6. Timothie 3. v. 15. Which is the Church of the liuing God the pillar and ground of trueth 9 Protestants beleiue that we must not beleiue Traditions quite contrarie to the expresse word of God 2. Thessalon Lib. 1. c. 5. art 9. 2. v. 15. Hould the Traditions which you haue learned whether it be by word or by epistle 10 Protestants beleiue it is ill done to pray in the Church in an vnknowne language quite contrarie to the expresse Lib. 1. c. 14. art 12. word of God 1. Cor. 14. v. 17. where it is saied of such a one Thou indeed giuests thankes well 11 Protestants Beleiue that there is no sacrifice in the Church quite contrarie to the expresse word of God Malachie Lib. 1. c. 11. art 11. 1. v. 11. In euerie place there is sacrificing and there is offered to my name a cleane oblation 12 Protestants beleiue that there is no altar in the Church quite contrarie to the expresse word of God Hebrewes Lib. 1. c. 11. art 12. 13. v. 10. We haue an altar whereof they haue no power to eate who serue the tabernacle THE FIRST BOOKE OF THE CONFERENCE OF CATHOLIKE AND PROtestant doctrine with the expresse words of the holie Scripture FIRST CHAPTER OF GOD. Article 1. Whether God willeth iniquitie or sinne SCRIPTVRE EXPRESSELY DENIETH. PSALME 5. verse 5. Thou art God will not iniquitie not a God that wilt iniquitie Abacuc
title and power Againe Peter had no primacie amongst the Apostles CONFERENCE OF THE FORESAIED WORDS Scripture expressely saieth that S. Peter was the first of the Apostles Catholiks say the same Protestants expressely say that S. Peter had no primacie at all and suspect that the word First is added to the Scripture they say also that Saint Peter had nothing which was not common to the other Apostles that all the Apostles were equall in dignitie authotitie title and power that there was altogether equalitie amongst thē and none greater then an other that S. Paul was equall to S. Peter in all points nay greater then he by the testimonie of Christ ART II. WHETHER THE CHVRCH was built vpon S. Peter himselfe PROTESTANTS EXPRESSELY AFFIRME Math. 16. v. 18. And I say to thee That thou art Peter and vpon The Church built vpon S. Peter this rock will I build my Church And I will giue thee the keyes of the kingdome of heauen CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Promptuar Cath. in Festo Petri Pauli S. Chrisostome doth diligently teach that twoe things were here giuen to Peter The one the guift of the Father to wit the reuelalation of the word incarnate The other the proper guift of the Sonne to be the rock of the Church PROTESTANTS EXPRESSELY DENIE Whitaker Controu 4. q. 2 c. 2. Peter is not the rock because Not vpon S. Peter Christ doth not build his Church vpon Peter Luther in Matth. 16. to 5. vpon this that is vpon me not vpō thee Item He cannot be vnderstood to build vpon Peter Zuinglius l. de vera falsa relig cap. de Clauibus I will build my Church vpon this rock not vpon thee for thou art not the rock Againe Onely Christ not Peter is the rock vpon the which the Church standeth Bucer in Matth. 16. Faith in Christ is that rock vpon which the Church is saied to be built not that man Peter Caluin in Math. 16. v. 19. He faigneth that Peter is called the foūdation of the Church But who seeth not that he giueth that to the person of a man vhich was spoaken of Peters faith Beza in Matth. 16. v. 18. But Mathew or whosoeuer was his interpretour seemeth by this difference of words to distinguish Peter from that rock on which the building relieth Zanchius l. de Eccles c. 9. The opposition of the Fathers is not admitted in this place vpon this rock that is vpon Peter Vorstius in Antibell p. 64. Our men vse to answere that by the name of Rock not the person but the faith or confession of Peter or Christ himselfe is to be vnderstood More of their like sayings may be seene in my Latin booke c. 5. art 2. THE CONFERENCE Scripture expressely teacheth that Christ speaking to Peter himselfe hath in the words which immediatly goe before that clause vpon this rock c as also in the which immediatly follow it and designing S. Peters person both by his Father and by his proper name Peter which he had giuen to him Which both in the Syriack tongue in which Christ spoake and in the Hebrew tongue in which Saint Mathew wrote his Ghospell is wholy one and the selfe same word that Rock is and also in the Greek language is equiualent or synonimall with it as Protestants confesse and finally designing him by that pronoune This saied vpon this Rock which is as much as is he had saied vpon this Peter I will build my Church The same say Catholiks Protestants expressely say that S. Peter is not the Rock of the Church not the foundation not he vpon whome the Church is built Which is so manifest a contradiction of Scripture as manie Protestants confesse it See libr. 2. cap. 30. ART III. WHETHER THE KEYES OF the kingdome of heauen were giuen to S. Peter himselfe SCRIPTVRE EXPRESSELY AFFIRMETH. Mathew 16. vers 18. 19. And I say to thee That thou The keyes giuen to S. Peter art Peter And I will giue to thee the keyes of the kingdome of heauen CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Prompt Cathol in Festo Petri Pauli The power of the keyes was promised by Christ to Peter alone and therefore it was truely giuen PROTESTANTS EXPRESSELY DENIE Whitaker Controu 9. quaest 5. c. 3. Surely the keyes of the Not to any one men Church were not giuen to any one singular man but to the Church it selfe Bucher in Matth. 16. This power of the keyes is in the whole Church but the authoritie of administring it is in the Preists and Bishops as in ould time in Rome the power was in the people the authoritie in the Senate Articuli Smalcaldici We must needs confesse that the keyes belong not to the person of any one man hut to the Church Daneus Contr. 3. c. 10. p. 244. Christ called faith the rock Not to Saint Peter to which rock not to Peter he gaue these keyes and the strength against the power and gates of Hell THE CONFERENCE Scripture expressely teacheth that Christ promised and consequently gaue the keyes of Heauen vnto S. Peter The same say Catholiks Protestants expressely teach that the power of the keyes is not in the priests and Bishops that they were not giuen to Peter nor to any one singular man Which contradiction of the Scripture is so plaine as some Protestants acknowledge it See l. 2. c. 30 ART IV. WHETHER S. PETERS faith failed SCRIPTVRE EXPRESSELY AFFIRMETH. Luc. 22. v. 31. And our Lord saied Simon Simon behould Saint Peters faith failed not Sathan hath required to haue you for to sift as wheat But I haue praied for thee that thy faith faile not CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Lucae 22. v. 32. Christ doth in those words manifestly teach that S. Peters faith should not faile PROTESTANTS EXPRESSELY DENIE Whitaker Cont. 4. q. 2. c. 2. Whē Bellarmin had saied Peter lost charitie but not faith when he denied Christ answereth It seemeth that a greater wound was giuen to his faith then to his Saints Peters faith failed charitie Againe That was surely a short apostasie Hutterus in Analysi Cōfess Augustan art 12. It is a blasphemous speech of Beza when he writeth That Peter denying Christ did not loose his faith Reineccius to 1. Armat c. 22. Peter retained not faith And to 3. c. 4. For a time Peters faith surely failed whiles he denyed Christ Daneus Contr. 3. c. 10. Bellarmin dreameth when he saieth that Peters faith could not faile For by the deniall which afterward he made it appeareth to be false which he impudently affirmeth of the indefectibilitie of Peters faith The same he hath ibid. lib. 4. cap. 3. Lambertus and Schusselb l. 1. Theol. Caluin art 14. saieth that Peter when he fell had not that true faith wherewith we trust in God alone and the infidelitie preuailed against Peter Iunius Contro 3. l. 1. c. 10. Certainly Peter erred from faith THE CONFERENCE Scripture expressely
properly Bishops THE CONFERENCE The Scripture expressely saieth that Iudas had the office of a Bishop which an other Apostle tooke The same say Catholiks The Protestants say that Iudas was no Bishop THE SVMME OF THIS CHAPTER OF SAINT Peter and the Apostles Out of that which hath beene rehearsed in this chapter it clearly appeareth that the Protestāts in an other māner describe S. Peter and the Apostles thē the holie Scripture and Catholiks doe For the Scripture and Catholiks teach that S. Peter was first of the Apostles that he was the rock on which Christ built his Church that he had the keyes of the kingdome of heauen that his faith did not faile All which Protestants denie Besides the Scripture and Catholiks say that the Apostles were foundations of the Church were simply to heard without examining their doctrine were sufficient witnesses of trueth learnt diuers things of the holie Ghost All which are denied by Prorestants Moreouer the Scripture and Catholiks say that Iudas was truely a disciple and Apostle of Christ and also a Bishop which Protestants in like manner denie Wherefore Protestants steale from S. Peter his honour that he is the first of the Apostles his authoritie that he is the rock of the Church and his power of the keyes and stedfastnesse of faith And frō the rest of the Apostles they steale that they were foundations of the Church simply to be hearde sufficient witnesses of truth and that they learnt any thing of the holie Ghost CHAPTER VI. OF PASTORS OF THE CHVRCH ART I. WHETHER THERE BE ALwaies pastors of the Church SCRIPTVRE EXPRESSELY AFFIRMETH. HIEREMIE 33. v. 21. Thus saieth the Lord If my Pastours alwaies couenant with the day can be made voide and my couenant with the night that there be no day and night in their time also my couenant may be made voide with Dauid my seruant that there be not of him a sonne to reigne in his throne and leuites and preists my ministers Ephes 4. v. 12. And he gaue Pastours and Doctours to the consummation of the saintes vnto the worke of the ministeric vnto the edifying of the bodie of Christ vntill we meete all into the vnitie of faith and knowledge of the Sonne of God CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in 1. Cor. 15. v. 15. Impious Caluin doth bouldly and often times say that Pastours Doctours Prelats Bishops Maisters of Churches all vniuersally for manie ages haue wholy straied from the Christian trueth and beene seducers PROTESTANTS EXPRESSELY DENIE Luther in psal 129. to 3. The Church vnder Antichrist had no true ministerie Caluin de vera reform p. 322. Not without cause we auouch Not alwaies that for some ages the Church was so torne and scattered that it was destitute of true Pastours And p. 322. I graunt indeed that it can neuer come to passe that the Church perish but when they referre that to Pastours which is promised of the perpetuall continuance of the Church therein they are much deceaued Beza de notis Eccles vol. 3. Forsooth it fell out that the lawfull order was then wholy abolished in the Church as it is manifest that it hath beene now for some ages not so much being left as the smalleste shadow of the cheifest partes of ecclesiasticall vocation Sadeel ad Art abiurat pag. 533. It is false that the externall ministerie must be perpetuall Daneus Controu 3. p. 426. The Church eftsones hath no man Postour And Controu 4. p. 757. The true Church hath ofte wanted Prelats Lukbertus l. 5 de Eccles cap. 5. We say that for some short time the Church may be depriued of Pastours CONFERENCE OF THE FORESAIED WORDS Scripture expressely saieth that there shal be Pastours as long as there shal be day and night that Pastours are giuen vntill we meete all in one faith The same say Catholiks Protestants expressely say that the Church may be depriued of Pastours that Pastours may perish that the ministerie must not be perpetuall that the Church sometime had no true ministerie was for some ages destitute of true Pastors that lawfull order was for some ages quite abolished in the Church not so much as the slēderest shadow of the chiefest partes of ecclesiasticall vocation being left Which are so plaine against Scripture as sometimes Protestants confesse it See l. 2. c. 30. ART II. WHETHER AVTHORITIE of gouerning the Church be in the Pastours them selues SCRIPTVRE EXPRESSELY AFFIRMETH. Matth. 16. v. 18. seq Thou art Peter c. And to thee I will giue Pastours haue authoritie to gouerne the keyes of the kingdome of heauen Actes 20. v. 28. The Holie Ghost hath placed you Bishops to rule the Church of God 1. Cor. 4. v. 21. What will you In a rodde that I come to you or in charitie and the spirit of mildnesse 2. Cor. 13. v. 10. These things I write absente that being present I may not deale hardly according to the power which the Lord hath giuen me And c. 10. v. 6. Hauing in readinesse to reuenge all disobedience 2. Tim. 1. v. 11. I am appointed a preacher and Apostle and Maister of the Gentils Hebrews 13. vers 17. Obey your Prelats and be subiect to them CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Triplicat cont Whitaker c. 13. We see that Paul putteth the authoritie in the Prelats PROTESTANTS EXPRESSELY DENIE Whitaker l. 1. de Script c. 13. sect 12. The authoritie is not Authoritie is not in the Pastours in the Prelats but in the worde for whose administration the Prelats do serue Againe I acknowledge no ruling which the Church hath All the authoritie is in God and in his word the Church hath nothing but mere ministerie Spalatensis l. 5. de Repub c. 2. n. 40. Church gouernours are most like to Phisitiās The Phisitian appointeth holesome things and forbiddeth vnholesome prescribeth diete c. but hath no They haue no iurisdiction iurisdiction or cōmand ouer the sick As it is the Phisitians office to gouerne the sick that is without iurisdiction So it is the office of the ecclesiasticall rectors to gouerne the Church that is the faithfull Caluin 4. Instit c. 8. § 2. We must remember that what authoritie or dignitie the Holie Ghost in the Scripture doth giue to Preists or Prophets or Apostles or Successours of Apostles all that is giuen not properly to the men themselues but to the ministerie whereof they are officers or to speake brefly to the word whose ministerie is committed to them The same he hath in Ioan. 16. v. 8. in Math. 20. v. 25. and in Iacob 4. v. 12. Beza in Math. 20. v. 25. What then will you say Haue the No power at all ouer consciences Ministers of the word of God no power at all None truely they no not ouer cōsciences for instructiō whereof they are appointed But they are legats of Christ to say and doe in his name sacred not ciuill matters who alone hath all right of commanding and
that in case of necessitie a lay man becometh a Minister and Pastour yea that where men want a woman may preach and absolue from sinnes Which are so plainly against Scripture as some Protestants confesse it See l. 2. c. 30. ART IX WHETHER A PASTOVR OF the Church may haue also temporall iurisdiction SCRIPTVRE EXPRESSELY AFFIRMETH. Gen. 14. v. 18. and Hebr. 7. v. 3. Melchisedech is saied to A Pastour of the Church may haue temporall iurisdiction haue beene both a Preist and King Exod. 18. ver 13. Moises did sit to iudge the people And yet withall was a preist as we shall shew in the next article 1. Reg. 1. 4. Heli is saied to haue beene high Preist and iudge of the people The same is euidtē of the Machabees CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 5. de Rom. Pont. c. 9. It doth not repugne that the Pope should be both a spirituall Prince and also a temporall Prince of some prouince PROTESTANTS EXPRESSELY DENIE Zuinglius Art 36. to 1. Iurisdiction or administration of He cannot law which the saied Church men do chalenge belongeth wholy to the secular Magistrate if he wil be a Christian. And in explan art 36. All administration of law is forbidden to Church men Caluin in Luc. 12. v. 13. So is the robberie of the Pope and his men condemned who though they pretend to be Pastours of the Church notwithstanding dare take vpon them terrene and profane iurisdiction which is contrarie to their function The same he hath 4. Iustit c. 11. § 8. Daneus Controu 4. pag. 560. Let vs shew that vnder the Gospell it is not lawfull for Bishops to haue execute practise both ecclesiasticall and politicall iurisdiction Polanus in Disput priuat disput 13. No man can be at once both a Bishop and a politicall Prince Hutterus in Analysi Confes Augustan p. 622. It is manifest that both powers cannot agree to one and the same man at one time THE CONFERENCE Scripture expressely saieth that Melchisedech was at once both King and Preist that Moises was both iudge and preist the same of Heli and the Machabees Catholiks say the same Protestants expressely say that all temporall iurisdictiō belongeth to the ciuill Magistrate all temporall administration of law is forbidden to Church men that the same man cannot haue ecclesiasticall and temporall iurisdictiō the same man cannot be both Bishop and Prince ART X. WHETHER MOISES WERE a Preist SCRIPTVRE EXPRESSELY AFFIRMETH. Psal 98. v. 6. Moises and Aaron in his Preists and Samuel Moises was a Preist among them that inuocate his name CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 5. de Rom. Pont. c. 9. Moises was both a soueraigne temporall Prince and a high preist as is euident it out of the Scripture PROTESTANTS EXPRESSELY DENIE Whitaker Cont. 1. q. 5. c. 4. Nether did Moises exercise at all He was no Preist the preisthood but was onely a Prophet Iuel in defens Apol. Part. 6. c. 11. diuis 4. Whether Moises were a Preist or no we are not certaine Daneus Cont. 4. p. 561. I answere that Moises had not nor exercised both the functions of Preihstood and Magistrate but onely the functions of a Magistrate and Prophet The same saied Hunnius in Colloq Ratisbon sect 2. Where he addeth that he sacrified as a Prophet not as a Preist Chamier l. 1. de Pontif. p. 71. I graunt that Moises as superiour to Aaron but as Magistrat not as Preist THE CONFERENCE Scripture saieth plainly that Moises was a Preist as it saieth that Aaron was one The same say Catholiks Protestants plainly say that Moises was no preiste exercised no preisthood THE SVMME OF THIS CHAPTER OF PASTOVRS What we haue rehearsed in this Chapter doth shew that Protestants do propose farre other kinde of Pastours to vs then the holie Scripture and Catholiks do For the Scripture together with Catholiks teacheth vs that Pastours are perpetuall haue in themselues authoritie to rule the Church that one single Pastour hath power to excommunicate that they haue authoritie to command and make lawes be true rulers of the Church do rule the true Church be to be called Preists cānot be made nor preach without lawfull calling may haue also temporall iurisdiction and finally that Moises was a Preist All which Protestants denie They also shew that Protestants steale from the Pastors of the Church their perpetuitie their authoritie their power to excommunicate in particular their authoritie to command and make lawes their true power of ruling or ruling the true Church their name of Preists and temporall iurisdictiō and finally from Moises his Preisthood And thus much of Pastours now of the Church CHAPTER VII OF THE CHVRCH ART I. WHETHER THE CHVRCH be one SCRIPTVRE EXPRESSELY AFFIRMETH. I HON 10. v. 16. There shal be made one fould and One Church one Pastor Rom. 12. v. 5. So we being manie are one bodie in Christ Ephes 2. v. 16. That he may reconcile both in one bodie to God by the crosse CATHOLIKS EXPRESSELY AFFIRME D. Stapleton Controu 1. quaestion 2. artic 1. The Catholik doctrine is that there is one onely Church which we professe in the Creed PROTESTANTS EXPRESSELY DENIE Whitaker Controu 2. quaest 1. cap. 7. pag 432. There Twoe Churches must needs be one Church of the wicked an other of the good And cap. 14. pag. 453. Where Austin saieth that which we say that there are twoe societies of men in the world that is twoe Churches To the one belonge the predestinate to the other the reprobate Humfrey ad Ration 3. Campiani We haue shewed that This and that Caluin and our Churches put not onely that inuisible Church but also this which is visible and apparent by her notes Morton in Apol. part 1. l. c. 1. The question is whether that Church which in our Creed we beleiue and professe to be one holie and catholik be inuisible and necessarily distinct frō any visible Church Protestants affirme Papists denie And cap. 3. Manie are in the visible Church who haue nothing to doe with the inuisible Therefore there must be admitted some inuisible Church out of which they are distinct from that in which they are Magdeburgenses Centuria 1. l. 2. c. 4. col 171. Christ and Twoe Churches the things themselues teach vs that there are twoe Churches Gesnerus in Compendio doctrinae loco 24. Thē will there be twoe Churches one visible the other inuisible We must needs distinguish betwene the visible congregation of them that are called embrace the Sacraments and professe the pure word of God and betwene the true faithfull and elect Vrsinus in Catechismo p. 343. The militant Church is twoefould visible and inuisible The visible is the companie of those that agree in doctrine hauing manie members dead or not regenerate The inuisihle is the companie of the elect and regenerate Daneus Cont. 4. p. 707. But if this man be of that opinion Twoe Churches that Austin
that the lawe coÌ„mandeth onely the wicked that that being iustified all lawes cease that the lawe compelleth no more that we are not buÌ„od with the lawe that Christ hath abrogated all lawes that that the lawe is not giuen to the iust in anie vse that no lawe bindeth anie more Which is so contrarie to Scripture as some Protestants confesse it See lib. 2. c. 30. THE SVMME OF THIS CHAPTER of Gods lawe By what hath beene reported in this Chapter clearely appeareth that Protestants teach quite contrarie to the holie Scripture concerning Gods lawe For the Scripture together with Catholiks teacheth that Gods lawe is possible that some kept it that some haue loued God in all their harte that Gods lawe is in the harte of some that we pray to fulfill it that the keeping of it is necessarie to saluation and that the morall lawe of the ten coÌ„mandments is not taken away from the faithfull all which Protestants denie By the same also appeareth that the Protestants also in this matter play the theeues For they take from Gods lawe that it is possible that it hath beene kept of anie that it is in the hartes of anie that it is necessarie to saluation and that it obligeth the faithfull CHAPTER XIX OF MANS LAVV AND SVPERIORITIE ART I. WHETHER THERE BE ANIE Superioritie among Christians SCRIPTVRE EXPRESSELY AFFIRMETH. PROVERB 8. vers s 15. By me Kings do reigne Math. 24. v. 45. Who thinkest thou is a faithfull Christ appointed some ouer his familie All power is of God wise seruant whome his Lord hath appointed ouer his familie Rom. 13. v. 1. Let euerie soule be subiect to higher powers for there is no power but of God Tite 3. v. 1. Admonish them to be subiect to Princes and Potestates Hebr. 13. v. 17. Obey your Prelats and be subiect to them Subiect to Prelats and Princes Act. 2. v. 28. The Holie Ghost hath placed you Bishops to rule the Church of God CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 3. de Laicis c. 3. The Prophets foretould that all the Kings of the earth should serue Christ and the Church which cannot be vnlesse there be Kings in the Church PROTESTANTS EXPRESSELY DENIE Luther l. de saeculari potestate apud Coccium tom 1. l. 7. No Superioritie among Christians A Christian subiect to none art 1. Among Christians there can be no superioritie De libertate Christiana to 2. f. 3. A Christian man is the most freest Lord of all subiect to none De votis ibib fol. 270. Christ hath giueÌ„ me so much libertie that I man subiect to none but to himselfe onely Christ is my immediate Lord I know no other anie more In 1. Petri c. 2. to 5. f. 462. Christ hath coÌ„mitted the badde to profane power for to gouerne theÌ„ as they ought to be gouerned the good that is those who beleiue he hath reserued to himselfe whome he gouerneth by his word onely CONFERENCE OF THE FORESAIED WORDS Scripture expressely saieth that Kings reigne by God that we must obey the higher powers that we must be subiest to Princes and Prelats and to rulers of the Church The same say Catholiks Protestants expressely say that there is no superioritie among Christians that a Christian is subiect to none vnder none but Christ that Christ is his immediate Lord and that he knoweth no other ART II. WHETHER MAN HAVE AVthoritie to make lawes SCRIPTVRE EXPRESSELY AFFIRMETH. Act. 15. v. 29. It hath seemed good to the Holie Ghost and to The Apostles made lawes vs to lay no further burde vpon you then these necessarie things That you abstaine from things immolated to idols and blood and that which is strangled Ibid. v. 41. Paul walked through Syria and Cilicia confirming the Churches commanding them to keepe the precepts of the Apostles and the Ancients 1. Cor. 7. vers 12. For to the rest I say not our Lord If anie Also S. Paul brother haue a wife an infidel and she consent to dwel with him let him not put her away CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Act. 15. v. 28. The Church can impose temporall lawes as precepts for some good end to wit to keepe peace in the Church which binde the faithfull in conscience and before God to obey them PROTESTANTS EXPRESSELY DENIE Confession of Basle art 10. None can forbidde that which None can forbidde that which Christ forbade not God alone caÌ„ make lawes Christ hath not forbidde Lutherl cont R. Angliae to 2. f. 346. The power of making lawes belonges to God alone De Captiu Babyl fol. 77. Nether men nor Angels can by anie right impose anie lawe vpon Christians but as they will themselues Caluin 4. Instit c. 10. § 7. We heare that God chalengeth God onely a lawgiuer this as proper to himselfe alone to gouerne vs by the command of his word and by lawes Ibid. § 8. If God be the onely lawgiuer men must not take this authoritie vpon them In Iacobi 4. v. 12. They draw to themselues all the maiestie of God who chalenge authoritie to make lawes THE CONFERENCE Scripture expressely saieth that the Apostles had authoritie to impose necessarie burdens and to command that which Christ had not commanded to command their precepâ—s to be kept and to make lawes for married persons The same say Catholiks Protestants expressely say that none can forbidde that which Christ hath not forbidde that the power of making lawes is proper to God alone that no lawe can be imposed vpon Christians but as they will themselues ART III. WHETHER MANS LAW CAN binde the conscience SCRIPTVRE EXPRESSELY AFFIRMETH. Rom. 13. v. 2. Who resisteth the power resisteth the ordinaÌ„ce Mans lawe can binde conscience of God and they that resist purchase to themselues damnation v. 5. Therefore be subiect of necessitie not onely for wrath but also for conscience sake CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Rom. 13. v. 1. The breach of humane lawes offendeth also God The verie consciences of the faithfull are bound with ciuill lawes PROTESTANTS EXPRESSELY DENIE Whitaker Contr. 4. quaest 7. c. 1. We say that the lawes of Princes lawes bind not conscience Princes binde not the conscience for this is proper to God lib. 8. cont Dur. sect 103 Who impose lawes vpon the conscience chalenge power of sauing and destroying and robbe God of his right The lawes of Magistrates haue no power ouer the conscience Perkins in Anatomia Conscientiae tom 1. col 1215. We Conscience subiect to no mans lawe acknowledge no subiection at all of the conscience to mens lawes In Galat. 5. tom 2. col 258. The Magistrates lawe maketh a thing necessarie externally Neuerthelesse the thing in it selfe is not made necessarie but remaineth indifferent and you may vse it or not if you auoide contempt or scandall Luther in 1. Petri c. 2. tom 5. f. 464. The Magistrate cannot binde the conscience De seruo arbit to 2. fol. 431.
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
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
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
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