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
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
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
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
out of the Fathers writings against vs I plainely say that I will not binde my selfe to their authoritie In like sorte they make litle reckoning of the Church Authoritie of the Churche auaileth nothing Councels For thus writeth Whitaker ad Rat. 3. Camp Can the Church afford vs no confirmation of doctrine no arguments of faith None Et Cōt 1. q. 5. c. 10. The practise of the Church is the opinion of men The sentences of the Fathers is an opinion of Merely humane men The definition of Councels is the iudgement of mē Vorstius in Antib pag. 1. saieth that the testimonie of the Church is merely humane Et p. 382. An Argument from the practise of the ancient Church concludeth nothing Protest contemne Fathers Church and Councels Not to be regarded Contemned Finally they professe to cōtemne both Fathers Church and Coūcells For thus writeth Luther de ser arb to 2. fol. 433. The Fathers authoritie is not to be regarded Et l. de Concil Twentie years agoe I was forced to contemne the Fathers commentaries Melancthon in loc edit An. 1523. I am of opinion that in matters of religion mens commentaries are to be fled like the plague Reineccius to 4. Armat cap. 15. There are Fathers who hould the same error with the Papists whose testimonies we reiect as false and fond Bullinger dec 5. Serm. 4. We answere in one word to the ancient writers of the Church whome they obiect vnto vs testifying I know not what of Peters primacie we doe not so much care what the Fathers thought Litle moued as what Christ hath instituted Caluin 3. Institut cap. 14. § 38. I am litle moued with those things which euerie where are to be found in the writings of the Fathers touching satisfaction Et de ver reform Nether care I for the sentences of the Fathers which these Moderators bring for to tread downe the trueth What to doe with Father◠Humfrey in Proregom What haue we to doe with Fathers with flesh and blood or what pertaineth it to vs what the false synods of Bishops doe decree Whitaker lib. 8. cont Dur. sect 62. I care litle for the Fathers Sect. 69. I care not what We care not What to doe with Coūcels the Fathers thought of Ihons baptisme Cont. 1. q. 5. c. 10. What haue we to doe with Churches or Councells vnlesse they shew that those things which they define be aggreable to Scripture Et l. de Script c. 1. sect 7. An argument which is taken from the bare testimonie of the Church to confirme the Scriptures or anie parte of them or anie point of our faith I say is inualide vneffectuall and vnfit to perswade Iuel in Apol part 4. saieth that Way of the Church fanaticall the way to find the trueth by God speaking in the Church and Councels is very vncertaine very dangerous and in a manner fanaticall Thus thou seest Reader that Protestants confesse that in manie and great matters the Fathers the ancient all Fathers all from the Apostles time the ancient Fathers with mutuall consent all antiquitie likewise the ancient Church the Church of the first 500. or 600. yeares the Church in the very beginning Finally generall Councells all generall Councells are opposite to them and that the Catholik doctrine doth consist of the sentences of the Fathers hath beene beleiued and receaued since the Apostles time and all deliuered by the Fathers with mutuall consent Moreouer thou seest how litle they esteeme the vniforme consent of Fathers Church and Councells yea in plaine termes professe to contemne it I dispute not now how the vniforme cōsent of Fathers of the Church and Councells is infallible in matters of faith which hath beene manifestly proued by many Catholiks writers onely I propose to the Readers consideration how much Note Protestants doe preiudice their cause in the iudgement of all reasonable men by reiecting and contemning the vniforme consent of Fathers of the Church and Councells touching the exposition of Scripture Forsooth yong mē contemne most ancient few very manie disagreing those that most agree men of meane wit or learning those that were most wittie and learned men of small diligēce those that haue beene most diligent vulgar yea profane men those that were most holie nether will admit such and so manie men now happily reigning with Christ who nether knew vs nor them so that could not be partiall ether for iudges or arbiters or witnesses sufficient of the sense of Scripture but quite reiect them as insufficient to decide this controuersie Surely hereby it is euident that the sense which Protestants attribute to the Scripture is not euidēt and cōsequently no point of faith seing so manie so learned so wittie so holie so diligent searchers of Scripture in so manie ages could not finde it For as Andrews saieth in Tortura Torti It is monstrous if among so manie eyes eagles eyes eyes dayly conuersant in Scriptures I adde eyes lightened by the holie Ghost none perceaued this sense grounded as they say must plainely If it had beene most plainely grounded I thinke some Father would haue seene through a lattise at least he would not haue denied it and taught the contrarie Yea it followeth that the sense in which Catholiks expound the Scripture is manifest seing so manie and so great Fathers haue vniformely deliuered it nor deliuered it onely but also condemned those who followed that sense which the Protestants embrace as Heretiks as shall appeare in the Chapter following I adde also that Casaubō in his epistle to Card Perron thus writeth The King will willingly graunt that now it is not lawfull No end of controuersies without the Fathers for anie to condemne those things which are euident to haue beene approued by the Fathers of the first ages by an vniforme consent for good and lawfull Agayne If the testimonie and weight of the primitiue Church be taken away the King willingly graunteth that amongst men the controuersies of these times will neuer haue an end Luther also in Defens verb. Caenae to 7. If this frame of the world shall continew some ages humane means wil be agayne set downe after the manner of the Fathers for to take away distinctions and laws and decrees wil be made for to reconcile and to keepe agreement in religion In forme therefore thus I make my 23. argument Who not onely gainesay the expresse words of holie Scripture in such sorte as hath beene set downe in the former booke but also confesse that in manie and gerat matters they contrarie to the vniforme consent of holie Fathers of the Church and Councels yea reiect and contemne it they are also contrarie to the true sense of holie Scripture Protestants doe so Therefore c. CHAPTER XXIV THAT PROTESTANTS CONFESSE that their doctrine was in ould time condemned for Heresie THE 24. argument for to proue that Protestants cōtradict the right sense of holie Scripture shal be because it is
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
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
Thus by their greater antiquitie of their possession of the Bible and also by the greater antiquitie of the Bible it self did the ancient Christians proue against Heretiks both that their Bibles were the true Bibles and also that they were the true owners of them But manifest it is that Catholiks are ancienter possessors of the holie Scripture then Protestants be in so much as we shall see Protestants confesse that they had the Scripture of Catholiks Therefore Catholiks are the true owners of the Scripture The fourth proof is taken from that there can be no 4. title no beginning of possession named place or time named where or when Catholiks first began to take possession of the holie Scripture besides the very time of Christ and his Apostles who alone could giue true and lawfull possession of the Scripture Whereas See Author of the Prot. religion l. 2. c. 13. we can name the place and time when Protestants first began to Vsurpe possession of the holie Scripture Which is long after the time of Christ and his Apostles And all reason bindeth vs to accounte them the true owners of a thing the beginning of whose possession can not be found but at the very time of the first giuers thereof rather then those whose possession began manie hundreds of years after The fift proof I will ground vpon that the Catholiks 5. title the integritie of Scripture haue conserued the holie Scripture incorrupt For theeues and wrong possessors vse to disfigure the thing they haue stolne as much as they can that it may not be knowne Besides the Scripture must needs be contrarie to the vsurpers and agreable to the true owners therefore necessitie forceth vsurpers to alter the Scripture as false heires are forced to alter the will or testament if they get it into their hands Wherevpon we see that scarce euer there were anie Heretiks who haue not saught to corrupt the Tertul. de prescript c. 17 38. Scripture albeit Catholiks cried out against their sacrilegious impietie How much more then would Papists haue corrupted the Scripture especially whiles for manie ages there were no visible Protestants to reproue them if they had not beene the true owners of the Scripture But Catholiks haue not in all these ages in which Protestants were inuisible corrupted anie parte of the Scripture as is euident by that Protestants confesse that Scripture which they had of Catholiks to be pure and incorrupt Nether do Protestants obiect to Catholiks anie corruption made by them in the Hebrew or Greek text and the vulgar Latin they will haue to be ancienter then Papistrie it self But contrariewise Catholiks haue euer since the beginning of Protestancie charged Protestāts with manie and greiuous corruptions of holie Scripture Wherefore thus I argue All reason teacheth vs to iudge them to be the true owners of a testament who are the freest from corrupting it But Catholiks are farre more free from corruptinge the testament of Christ then Protestants Therefore c. The sixt proof I will take from the Protestants graunt Sixt title graunt of Protestants that they had the Scripture from Catholiks Luther in 16. Ioan. to 4. Germ. witenb fol. 227. There is an argument which can very hardly be wrested from the Papists and which I my self can very hardly answere and refute especially sith we are forced to giue and graunt them so manie thinges which are true to wit that in Poperie is the word the Apostleshippe and that we receaued the holie Scripture baptisme the Sacraments and office of preaching from them otherwise what should we haue knowne of all these things And to 5. in 1. Gal. fol. 293. we had indeed the Scripture and the Sacraments of the Papists Schusselburg to 8. Catal. Haeres p. 439. VVe denie not that Luther saieth that in Poperie is all Christian good and from thence came to vs. D. Daue of Recusancie p. 13. VVe hould the Creed of the Apostles of Athanasius of Nice of Ephesus of Constantinople which the Papists also do hould and the same Bible which we receaued from them Whitaker Cont. 2. q. 5. c. 14. Papists haue the Scripture Baptisme Catechisme the articles of faith the ten commandements the lords praier and these things come from thē to vs. Iames Andreas li. cont Has p. 316. VVe denie not that we receaued the Scriptures from you The like hath Spalatensis lib. cont Suar. c. 1. n. 34. and others A question proposed to Protestants Wherefore I aske the Protestāts how they had the Scripture of vs Did we giue it them Did we sell it them Did we change it with Did we relinquish it as a forlorne thing No one of all these can they proue or affirme with anie apparence How then get they the Scripture from vs but as theeues get the true mens goods and as Turkes and Iews get the same Scripture from vs If anie say as Andrews and Schusselb do intimate that Protestants had the Scripture of Catholiks as Christians had the ould testament of the Iewes I answere that Christians had not the ould testamēt of the Iewes if by Iewes they meane such as remained Iewes For Christians had the ould testament of the Apostles and they of Christ who was lord of the ould and new testament as they had from him the Sacraments and all other goods of the Church Besides euerie Heretik may pretend this as well as Protestants Wherefore thus I argue They whome their aduersaries confesse to haue had the Scripture before them selues and can tell no lawfull means by which they had the Scripture from them are according to all reason to be held the true owners of the Scripture rather then their aduersaries But such are Catholiks in respect of Protestants Therefore c. The seuenth proof I will take from the open and manifould Seuenth title other confessions of Protestant confessions of Protestants For first they confesse that Catholiks are the true Church of Christ as I haue shewed at longe in my foresaied booke of the Author of the Protestant religion lib. 1. c. 2. to which I add these few Spalatensis lib. 5. de repub c. 6. n. 236. The Rom. Church is not gone so farre from the foundation as that she is to be put wholy out of the membres of the Churches of Christ lib. cont Suarem c. 1. n. 20. I think as I haue often saied that the Rom. Church with those that follow here are the true Church of Christ D. Featlie in his Refutation of Fisher p. 82. The Rom. Church we acknowledge to be a member though a sicke and weake one of the Catholik visible Church The like hath D. Hall in his booke of ould religion and his twoe defenders Chalmeley and Batterfeild whereof the latter in his preface saieth he will demonstrate that the Rom. Church is a true Church Now certaine it is that the true Church is the true ower of the Scripture Secondly they confesse that Catholik Pastors are true
pastors as is shewed in the saied booke c. 2. cit and Caluin in Ezechiel c. 3. v. 9. saieth that Papists chalenge the name of the Church because they pretend a continuall succession And indeed saieth he we are forced to confesse that they haue the ordinarie ministerie And who can denie but the true Pastors of Gods Church are true owners of Gods worde which they haue authoritie to preach Thereby they confesse that Catholiks are true possessors of the holie Scripture For thus writeth Luther to 2. Germ. fol. 279. cited by Scarpius in Eccles c. 6. VVe confesse that vnder Poperie are manie Christian goods yea all Christian good and that it came from thence to vs. Namely we confesse that in Poperie is true holie Scripture true baptisme true office of preaching true Sacrament of the altar true keyes to forgiue sinnes true Catechisme Nay I say that in Poperie is true The kernell of Christianitie in Poperie Christianitie yea the very kernell of Christianitie and manie great Saintes And Hall Chalmeley and Batterfeild graunt that Luther wrote thus and seeme to allow it Luther also to 6. in c. 28. Genes saieth we confesse that Papists haue the Church because they haue baptisme absolution the text of the Ghospel and there are manie godlie men amongest them The eight proofe shal be from the Confession of such 8. title Confession of strangers as nether are Catholiks nor Protestants For as Vorstius writeth in Antibell p. 181. Iewes Turkes and Pagans do think that the Christian religion consisteth cheefly in Poperie And Whitaker Cont. 2. q. c. 2. No other famous Church can be named in these latter times which was thought to be the Church and was called the Church but the Roman Church Nether let anie think that such as want faith can not be sufficient iudges in this matter For albeit they be not sufficient iudges in the question of the trueth of doctrin yet are they sufficient in question of facte as this is And in this Ioseph lib. Antiq. Euseb l. 7. c. 24. sorte the Heathens in the time of the ould law iudged betwene the Iewes and the Samaritans and in the time of the Ghospel betwene the Catholiks and the Samosatenians And as Christians can iudge what kind of Mahometans are the true owners of the Alcoran though they think not the Alcoran to conteyne true doctrin So may Infidels iudge what kinde of Christians be true owners of the Ghospel though they beleeue not the Ghospel to be the worde of God The ninth proof may be taken from the agreement of 9. title Agreement with Scripture the Cath. doctrin both in words and sense with the holie Scripture as shall appeare in this booke Which proofe though taken alone doe not conuince that Catholiks are true owners of the Scripture yet in conuinceth that they are true owners rather then Protestants who so farre disagree from the Scripture both in words and sense The tenth proofe shal be that Protestants against these 10. title weaknes of Protest Proofes so manie and so forcible proofes for the Catholiks can bring no other proofe for their right to Scripture then that they haue the true doctrin of Scripture Which argument taken alone is as I shewed at large in my saied booke De Authore c. lib. 2. c. 15. a fond Sophisme or Foularie First because Schismatiks haue the true doctrin of Scripture as I there proued by reason by the testimonie of holie Fathers and the confession of Protestants and yet are no true owners of the Scripture because they are no true mēbers of the Church as I there also proued Secondly for Protestants to proue that they be true owners of the Scripture because they haue the true doctrin thereof is to proue one vnknowne and false thing by an other as vnkowne and false Which is not to proue at all because all proofe must be from a thing more knowne Thirdly they nether proue that they haue the doctrin of the Scripture by expresse words of Scripture for these are quite against them as shal be shewed in this booke nor by plaine inference out of the words of Scripture as appeareth by the Catholiks answers vnto all their proofes nor finally they haue proued any thing before a lawfull iudge but all their proofes are such as euerie Heretike maketh Besides if truth of doctrin doe proue true right to Scripture it farre more maketh for Catholiks and no more for Protestants then for anie other Heretiks Out of all which hath beene saied in this Chapter it is most euident that if the light of reason may be iudge in this matter Catholiks must needs be counted the true owners of the holie Scripture because they haue all the foresaied Titles then the which both fewer and weaker would make a claime to worldlie matters out of all question of all which Protestants can pretend none but the last Secondly it is euident that if Catholiks be the true If Cath. be true owners of the Scripture all controuersies are ended owners of the Scripture the sacred testament of Christ they are also true owners of the holie Sacraments of the keyes of heauen to binde and loose sinnes of the means of saluation and of all the goods which Christ hath by his will and testament bequeathed to his Church For vndoubtedly all these things pertaine to them to whome Christs testament doth belong Thirdly it is euident that if Catholiks be true owners of the Scriptures Protestants be vniust vsurpers of them as Iewes Turkes and Infidels are and haue no more right to keep or vse them against Catholiks then theeues haue to vse true mens goods or weapons against them For cleare it is that Catholiks and Protestants are opposite Churches as I haue shewed in the foresaied booke De Authore lib. 1. c. 2. and lib. 2. c. 6. and that one of them is a false Church whereas the Scriptures were giuen and belong to one onely Church Wherefore we may well say to Protestants as Tertullian de Prescript c. 37. saied to Heretiks of his time VVho are you when and whence came you what doe you in mine being not mine By what right Marcion Luther doest thou fell my woods By what licence Valentin Caluin doest thou turne away my water By what authoritie Apelles Zuingle doest thou charge my bounds It is my possession what doe you strangers here sow and feed at your pleasure And the same say we to Protestants Let them first shew what right they haue to Scriptures before they argue out of them let them render vs our weapons or shew what iust title they haue to them before they fight with them against vs. For as the same Tertull. saieth c. 15. Here we first stop them that they are not to be admitted to anie dispute of Scriptures VVe must see whether they may haue them or no to whom belongeth the Scripture that he be not admitted to it to whom it appertaineth not And c. 19. The
Ghospell or the new testament must haue beene tried by the ould See more art 6. CHAPTER VII OF THE PASTOVRS OF THE CHVRCH SCripture If my couuenant with the day can be made voide Pastours alwaies c. also my couuenant may be made voide with Dauid my seruant that there be not of him a sonne to reigne in his throne and Leuits and Preists my ministers Not alwaies Protestants It is false that the externall ministerie must be perpetuall The Church hath osten no man Pastour Some short time the Church may be depriued of Pastours See more art 7. Scripture Thou art Peter c. And to thee I will giue the Authoritie in the Pastours keyes of the kingdome of heauen Protestants The authoritie is not in the Prelats but in the Not in them worde the Church hath nothing but mere ministerie See more art 2. Scripture Thou art Peter c. and whatsoeuer thou shalt One pastor cā excōmunicate bind on earth it shal be bound also in heauen Protestants VVe must remember that this power of excommunicating One cannot is giuen to no one man but to the whole companie of the Presbiterie See more art 3. Scripture And he Paul walked through Syria and Silicia Pastours can make lawes confirming the Churches and commanding them to keepe the precepts of the Apostles and the Auncients Protestants The Church hath no power to make lawes See They can not more art 4. Scripture The Holie Ghost hath placed you Bishops to rule Pastors rulers of the Church Not rulers the Church of God Protestants The true nature of a ruler of the Church is in no pure man one or manie See art 5. Scripture You shal be called the preistes of the lord Pasters to be called preists Not to be so called Protestants Who administer the word and Sacraments amongst the people nether may nor ought to be called preists See more art 7. Scripture But how shall they preach vnles they be sent No preaching without mission Without mission Protestants Euen they who are not lawfully called may preach the word fruitfully Euerie Christian man hath authoritie to preach Christ in what place soeuer where they are desirous to heare See more art 8. Scripture Moises and Aaron in his preists Moises a preist No preist Protestants Moises did not exercise at all the preisthood but was onely a Prophet See more art 10. CHAPTER VIII OF THE CHVRCHE SCripture There shal be made one fould and one pastor Church but one onely Not one onely Protestants We say that there are twoe societies of men that is twoe Churches to the one belong the predestinate to the other the reprobate Christ and the things themselues teach vs that there are twoe Churches See more art 1. Scripture VVe are one bodie all that participate of one All those one bodie who participate one Sacramēt bread Protestants The godlie are no more ioyned in one bodie with Not all those the wicked then light with darkenes Christ with Belial See more art 2. Scripture The gates of hell shall not preuaile against her of Church can not faile It can faile his kingdome there shal be no end Protestants It is no meruaile though the Church be cleane fallen downe long agoe Antichrist had rooted out the Church euen from the ground Christes kingdome was cast flat downe See more art 4. Scripture You are the light of the world A cittie can not be Church can not be hidde hidde situated vpon a mountaine Protestants Often times God will haue no visible Church It can be hidde on earth The whole visible Church may faile See more art 5. Scripture Which is the Church of the liuing God the pillar Church is infallible and strenght of trueth Protestants The vniuersall Church may erre The Church Not infallible may erre The Catholik Church may erre and that most greeuously See more art 6. Scripture If he will not heare the Church let him be to thee Church simply to be heard Not simply to be heard as the Heathen and the Publican Protestants VVe must not simply receaue whatsoeuer the Church teacheth See more art 7. CHAPTER IX OF TEMPLES OR MATERIAL CHVRCHES SCripture Who Anna departed not from the temple by Churches for priuate praier fasting and praiers seruing day and right Protestants Churches are for preaching onely It is no lawfull Not for priuat praier end of Churches that the faithfull may priuatly pray in them See more art 1. Scripture Twoe Cherubins also thou shalt make of beaten Images to be set in Churches Not to be set in Churches gold on both sides of the oracle Protestants The Iewes had no manner Image nether painted not grauen in their temple God abhorreth images We must not suffer that Images be in Churches See more art 3. Scripture reporteth these words of a Heathen This Heathens thought idols to be Gods They thought not so Paule saieth that they are no Gods which be made by hands Protestants It is a lie that the Heathens did beleiue the Images of their Gods to haue beene their Gods them selues See more art 4. CHAPTER X. OF BAPTISME SCripture Vnlesse a man be borne againe of water and the Water necessarie to baptisme Not necessarie Spirit he can not enter into the kingdome of God Protestants Though water be wanting yet if the baptisme of one cannot be differred with edification I would baptize as well with anie other liquour as with water See more art 1. Scripture Going teach ye all nations baptizing them Baptisme cōmanded of Christ Not cōmanded of him c. Protestants Baptisme is of lesse importance then that the lord should haue greatly cammanded anie thing about it See more art 3. Scripture Vnlesse one be borne of water and the Holie Baptisme necessarie to saluation Not necessarie Simon Magus was baptized He was not baptized Baptisme profiteth all Not all Ghost he cannot inter into the kingdome of God Protestants Children who die before they be christened are not shut out of the kingdome of God See art 4. Scripture Then Simon Magus also himself belieued and being baptized he cleaned to Philippe Protestants That Simon Peter and Simon Magus receaued the same whole baptisme is most false See more art 5. Scripture As manie of you as haue beene baptized in Christ haue put on Christ Protestants Baptisme bringeth no commoditie to those that are not elect See more art 6. Scripture Christ loued the Church cleansing it by the lauer Baptisme purgeth sinne It purgeth not sinne of water in the worde Protestants VVho will say that we are cleansed by this water Doest thou thinke that water is the lauer of the soule No. Baptisme cannot wash away the filth of sinnes See more art 7. Scripture Be baptized and wash away thy sinnes Sinnes washed away by baptisme Not by baptisme All borne in in state of dānation Not all Protestants Paule
was not whashed by baptisme See artic 7. Scripture We were by nature the children of wrathe as also the rest As by the offence of one vnto all men to condemnation Protestants Originall sinne is not imputed to them the children of the faithfull are borne Saintes See art 9. Scripture In what then were ye baptized who saied in Ihons Some baptized in Saint Ihons Baptisme Not in that baptisme Some knew not of the Holie Ghost They knew of him baptisme Protestants It is demonstrated that they were neuer baptized in Ihons outward baptisme See more art 11. Scripture But they saied to him Nay nether haue we heard whither there be a Holie Ghost Protestants How could it be that Iewes had heard nothing of the Holie Ghost Se more art 12. CHAPTER XI OF THE EVCHARIST SCripture This is my bodie which is giuen for you This is my The Eucharist is the bodie of Christ It is not his bodie bloud of the new testament that shal be shed for manie Protestants The Sacramentall bread is called Christs bodie although indeed it be not Christs bodie The Eucharist is not truely the bodie of Christ Some do vrge that the lords bread is the verie bodie of Christ but we say the contrarie See more art 1. Scripture Vnles ye eate the flesh of the Sonne of man and Christs flesh to be eaten drinke his blood ye shall not haue life in you Protestants Christ did not command his bodie to be eaten Not to be eaten but symbolicall bread VVe eate and drinke nothing but bread and wine Christs corporall flesh can be no way eaten See more art 2. His flesh truly meate Scripture My flesh is truely meate Protestants It is farre from the bodie of the lord to be truly Not truly meate eaten See art 2. cit Scripture Drinke ye all of this For this is the blood of the Blood of the new testameÌ„to be drunk Not to be drunk The Chalice is the new testament There is sacrifice new testament Protestants Christ did not giue the blood of the new testament to drink See art 3. Scripture This chalice is the new testament in my blood Protestants That Cuppe was not the new testament This Cuppe was not the new testament it self See more art 4. Scripture In euerie place there is sacrificing and there is offered to my name a cleane oblation Protestants There is no more Sacrifice remayning in the There is none Church See more art 11. Scripture This is the chalice the new testament in my blood The Chalice shed for vs. which chalice as is euident by the Greek text shal be shed for you ProtestaÌ„ts The chalice was not shedde for vs. See more art 6. Not shedde for vs. We haue an altar We haue none Scripture We haue an altar whereof they haue no power to eate who serue the tabernacle Protestants Paule maketh no mention of an altar In the Apostolicall writings there is no mention of an altar Altars haue no place in the time of the Ghospell See more art 24. Scripture And the whole mulâ—â—tude of the children of Israel The Paschall lambe sacrificed Not sacrificed shall sacrifice him the paschall lambe at euen Protestants The holie Bible no where teacheth that the paschall lambe was immolated and sacrificed The paschall lambe was no sacrifice See more art 13. OF THE OTHER SACRAMENTS CHAPTER XII SCripture Whose sinnes you shall forgiue they are forgiuen Men can forgiue sinnes They can not Protestants Men do not forgiue sinnes who attributeth remission of sinnes to a creature robbeth God of his glorie It is proper to God alone to remit sinnes and so proper as he communicateth this glorie to none See more art 1. Scripture Confesse your sinnes one to an other Sinnes to be confessed to men Not to be coÌ„fessed to theÌ„ Grace by imposition of hands Not by it Protestants God requireth not this confession to manne Confession of sinnes is forbidden Nether Christ nor his Apostles would command it See art 2. Scripture Resuscitate the grace of God which is in thee by the imposition of my hands Protestants Grace was not giuen by the externall signe of imposition of hands Imposition of hands of it self hath no efficacie but the effect dependeth of God alone See more art 3. Scripture Euerie one that dismisseth his wife and marrieth an To marie after diuerce is aduantrie Not aduantrie Men dying are to be auoiled other committeth aduoutrie Protestants Who dismisseth his wife for whoredome and marrieth an other doth not commit aduoutrie See more art 6. Scripture Is anie man sick among you let him bring in the preists of the Church and let them pray ouer him anoiling him with oile Protestants The Preists were commanded that they should Not to be not anoile those that died See more art 7. CHAPTER XIII OF FAITHE SCripture This is the worke of God that you beleiue in him Faith is a worke whom he hath sent Protestants Faith is no worke It is false that faith is a Not to worke worke See more art 1. Scripture And now there remaine Faith Hope and Charitie Faith distinct from Hope these three c. Protestants Who wnderstand not that Faith Hope and Not distinct Charitie are the selfe same thinge wil be forced to let passe manie knotâ—es in Scripture vnloosed See more art 7. Scripture And now there remaine Faith Hope and Charitie Faith inferior to Charitie Not inferior these three but the greater of these is Charitie Protestants Faith is greater then Charitie Faith is better more worthie more noble then Charitie See more art 7. Scripture Of the Princes also manie beleiued in him but for Faith without confessioÌ„ the Pharises did not confesse Protestants True faith can no more be separated from confession Not without confession Faith of Christs Godhead helpeth of mouth then fire from heate See more art 9. Scripture These are written that you may beleeue that Iesus is Christ the Sonne of God and that beleiuing you may haue life in his name Protestants To beleiue that Christ is one person which is Helpeth not God and man would helpe none See more art 3. Scripture Of the Princes also manie beleiued in him but Faith without charitie for the Pharises did not confesse For they loued the glorie of man more then the glorie of God Protestants It is impossible to beleiue where charitie wanteth Not without charitie True faith can no more be without workes then fire without heate See more art 8. Scripture Faith without workes is dead Faith some times dead Neuer dead Protestants Who beleiue that true faith can be dead beleiue against the Confession of our Church True faith can neuer be saied to be dead See more art 10. Scripture VVithout faith it is impossible to please God Faith necessarie to saluation Not necessarie Faith without workes saueth not It saueth Beliefe doth iustifie Protestants
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
sect 8. In all these things the Apostles did alledge their testimonie and themselues also as witnesses of that trueth which they tought And l. 3. sect 3. The Apostles were witnesses of their doctrine and they gaue authoritie to their doctrine See him Cont. 4. l. 8. c. 9. PROTESTANTS EXPRESSELY DENIE Whitaker Controu 1. q. 3. c. 11. God alone is a sufficient witnesse None but God is a sufficient witnesse of himselfe And l. 3. de Scriptura c. 13. sect 3. The people did not beleiue Moises for himselfe but for that diuine and great miracle Beleife was giuen to Moises and Paul not for themselues but for Gods authoritie which appeared in their ministerie And ib. sect 1. The testimonie of the Church as of the Church is but humane And Contr. 1. q. 3. c. 11. cit The iudgment of the Church is humane The same followeth euidently of that which they saied in the former article For if the Apostles doctrine must be examined it is manifest that they are not sufficient witnesses of their doctrine The same Whitaker Contr. 2. q. 4. c. 3. Yea after Christs Not the Apostles ascension and that descent of the Holie Ghost vpon the Apostles manifest it is that the whole Church erred about the vocation of the Gentils and not the vulgar Christians onely but euen the very Apostles and Doctors These were great errours and yet we see that they were in the Apostles euen after the Holie Ghost had descended vpon them THE CONFERENCE Scripture expressely affirmeth that the Apostles had the holie Ghost giuen them to testifie of Christ that they were ioyned with the holie Ghost witnesses of Christ that they were witnesses appointed of God that their testimonie is true that all may beleiue through Saint Ihon that the faithfull beleiued God and Moyses The same say Catholiks Protestants expressely say that none but God is a sufficient witnesse of the trueth that nether Paul nor Moises were to be beleiued for themselues that the testimonie of the Church is but humane That the Apostles erred and that greatly euen after the holie Ghost had descended vpon them ART VIII WHETHER THE APOSTLES learnt anie point of Christian doctrine after Christs ascension SCRIPTVRE EXPRESSELY AFFIRMETH. Ihon 16. v. 12. Yet manie things I haue to say to you but you The Apostles learnt some thing after Christ cannot beare them now but when he the Spirit of trueth cometh he shall teach you all trueth CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Ioan. 16. v. 12. By this testimonie is clearly proued that Christ tought not all by word of mouth but that both the Apostles and the Church learnt many things of the Holie Ghost PROTESTANTS EXPRESSELY DENIE Whitaker Contr. 1. q. 6. c. 10. The holie Ghost did suggest no They learnt nothing other things then those which Christ had tought Caluin in Ioan. 14. vers 26. Marke what all these things are which he promiseth that he Spirit shall teach He saieth He shall suggest or bring to mind whatsoeuer I haue saied Whence it followeth that he shall not be a coyner of new reuelations And 4. Institut c. 8. § 8. That limitation is carefully to be noted where he appointeth the holie Ghost his office to suggest whatsoeuer he had tought by worde of mouth Beza in Ioan. 14. v. 26. The Apostles nether learnt nor tought any point of Christian and sauing doctrine after the departure of the Lord. THE CONFERENCE Scripture expressely saieth that manie things were tould to the Apostles which they could not beare in Christs time that the holie Ghost was to be sent to teach them all trueth The same say Catholiks Protestants expressely teach that the Apostles learnt no point of Christian doctrine after Christs departure that the Holie Ghost reuealed no new thing to them that he suggested no other thing then Christ had tought ART IX WHETHER IVDAS WAS TRVELY a disciple or in the true Church of Christ SCRIPTVRE EXPRESSELY AFFIRMETH. Matth. 10. v. 1. seq And hauing called his twelue disciples Iudas was truely a disciple of Christ together he gaue them c. And the names of the twelue Apostles be these The first Simon who is called Peter and Iudas Iscariot who also betrayed him Et c. 20. v. 14. 47. Marc. 14. v. 10. 43. Luc. 22. v. 3. 47. he is called one of the twelue Ihon 12. v. 14. One therefore of his disciples Iudas Iscariot Actes 1. v. 17. Iudas who was the captaine of them that apprehended Iesus who was numbred among vs and obtained the lot of this ministerie v. 25. Shew of these twoe one whome thou hast chosen to take the place of this ministerie and Apostleship from the which Iudas hath preuaricated And the lot fell vpon Mathias and he was numbred with the eleuen Apostles CATHOLIKS EXPRESSELY AFFIRME Card. Bellarm. l. 3. de Eccles c. 7. Iudas was once of the true Church for he was an Apostle one of the twelue and called a Bishop of the Prophet Dauid psal 108. Which could not be true vnlesse he had beene of the Church PROTESTANTS EXPRESSELY DENIE Whitaker Controu 2. q. 1. cap. 7. I answere that the reprobate Iudas neuer of the Catholik Church Iudas was neuer of the true Catholik Church He held for a time a principall place in the outward societie of the Church because he was an Apostle but this made him not of the true Catholik Church But how he was one of the Apostles Austin telleth Tract 61. in Ioan. That how he was one in number not in merit Neuer an Apostle indeed Neuer true member of the Church are in shew not in vertue But what is in shew seemeth to be but is not indeed Daneus Controu 4. c. 2. Iudas Iscariot and Simon Magus were neuer true members of the true Church of God Of the same opinion are Protestants commonly who denie that anie reprobate can be in the true Church as we shall see hereafter c. 8. THE CONFERENCE Scripture expressely saieth that Iudas was one of Christs disciples one of the twelue Apostles was numbred amongst them obtained the lot of their ministerie had the place of Apostleship which S. Mathias afterwards had The same say Catholiks Protestants expressely say that Iudas was neuer of the true Catholik Church seemed to be one of the Apostles but was not indeed ART X. WHETHER IVDAS WAS a Bishop SCRIPTVRE EXPRESSELY AFFIRMETH. Actes 1. v. 20. For it is written in the booke of psalmes Be Iudas was a Bishop their habitation made desert and be there none that dwell in it and his Iudas Bishoprick let an other take CATHOLIKS EXPRESSELY DENIE C. Bellarm. cited in the former article Iudas is called a Bishop of the Prophet Dauid PROTESTANTS EXPRESSELY DENIE Whitaker Cont. 2. q. 1. c. 7. Iudas was an Apostle therefore no He was no Bishop Bishop because the Apostles were no Bishops The same say other Protestants who denie that the Apostles were
properly Bishops THE CONFERENCE The Scripture expressely saieth that Iudas had the office of a Bishop which an other Apostle tooke The same say Catholiks The Protestants say that Iudas was no Bishop THE SVMME OF THIS CHAPTER OF SAINT Peter and the Apostles Out of that which hath beene rehearsed in this chapter it clearly appeareth that the Protestāts in an other māner describe S. Peter and the Apostles thē the holie Scripture and Catholiks doe For the Scripture and Catholiks teach that S. Peter was first of the Apostles that he was the rock on which Christ built his Church that he had the keyes of the kingdome of heauen that his faith did not faile All which Protestants denie Besides the Scripture and Catholiks say that the Apostles were foundations of the Church were simply to heard without examining their doctrine were sufficient witnesses of trueth learnt diuers things of the holie Ghost All which are denied by Prorestants Moreouer the Scripture and Catholiks say that Iudas was truely a disciple and Apostle of Christ and also a Bishop which Protestants in like manner denie Wherefore Protestants steale from S. Peter his honour that he is the first of the Apostles his authoritie that he is the rock of the Church and his power of the keyes and stedfastnesse of faith And frō the rest of the Apostles they steale that they were foundations of the Church simply to be hearde sufficient witnesses of truth and that they learnt any thing of the holie Ghost CHAPTER VI. OF PASTORS OF THE CHVRCH ART I. WHETHER THERE BE ALwaies pastors of the Church SCRIPTVRE EXPRESSELY AFFIRMETH. HIEREMIE 33. v. 21. Thus saieth the Lord If my Pastours alwaies couenant with the day can be made voide and my couenant with the night that there be no day and night in their time also my couenant may be made voide with Dauid my seruant that there be not of him a sonne to reigne in his throne and leuites and preists my ministers Ephes 4. v. 12. And he gaue Pastours and Doctours to the consummation of the saintes vnto the worke of the ministeric vnto the edifying of the bodie of Christ vntill we meete all into the vnitie of faith and knowledge of the Sonne of God CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in 1. Cor. 15. v. 15. Impious Caluin doth bouldly and often times say that Pastours Doctours Prelats Bishops Maisters of Churches all vniuersally for manie ages haue wholy straied from the Christian trueth and beene seducers PROTESTANTS EXPRESSELY DENIE Luther in psal 129. to 3. The Church vnder Antichrist had no true ministerie Caluin de vera reform p. 322. Not without cause we auouch Not alwaies that for some ages the Church was so torne and scattered that it was destitute of true Pastours And p. 322. I graunt indeed that it can neuer come to passe that the Church perish but when they referre that to Pastours which is promised of the perpetuall continuance of the Church therein they are much deceaued Beza de notis Eccles vol. 3. Forsooth it fell out that the lawfull order was then wholy abolished in the Church as it is manifest that it hath beene now for some ages not so much being left as the smalleste shadow of the cheifest partes of ecclesiasticall vocation Sadeel ad Art abiurat pag. 533. It is false that the externall ministerie must be perpetuall Daneus Controu 3. p. 426. The Church eftsones hath no man Postour And Controu 4. p. 757. The true Church hath ofte wanted Prelats Lukbertus l. 5 de Eccles cap. 5. We say that for some short time the Church may be depriued of Pastours CONFERENCE OF THE FORESAIED WORDS Scripture expressely saieth that there shal be Pastours as long as there shal be day and night that Pastours are giuen vntill we meete all in one faith The same say Catholiks Protestants expressely say that the Church may be depriued of Pastours that Pastours may perish that the ministerie must not be perpetuall that the Church sometime had no true ministerie was for some ages destitute of true Pastors that lawfull order was for some ages quite abolished in the Church not so much as the slēderest shadow of the chiefest partes of ecclesiasticall vocation being left Which are so plaine against Scripture as sometimes Protestants confesse it See l. 2. c. 30. ART II. WHETHER AVTHORITIE of gouerning the Church be in the Pastours them selues SCRIPTVRE EXPRESSELY AFFIRMETH. Matth. 16. v. 18. seq Thou art Peter c. And to thee I will giue Pastours haue authoritie to gouerne the keyes of the kingdome of heauen Actes 20. v. 28. The Holie Ghost hath placed you Bishops to rule the Church of God 1. Cor. 4. v. 21. What will you In a rodde that I come to you or in charitie and the spirit of mildnesse 2. Cor. 13. v. 10. These things I write absente that being present I may not deale hardly according to the power which the Lord hath giuen me And c. 10. v. 6. Hauing in readinesse to reuenge all disobedience 2. Tim. 1. v. 11. I am appointed a preacher and Apostle and Maister of the Gentils Hebrews 13. vers 17. Obey your Prelats and be subiect to them CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Triplicat cont Whitaker c. 13. We see that Paul putteth the authoritie in the Prelats PROTESTANTS EXPRESSELY DENIE Whitaker l. 1. de Script c. 13. sect 12. The authoritie is not Authoritie is not in the Pastours in the Prelats but in the worde for whose administration the Prelats do serue Againe I acknowledge no ruling which the Church hath All the authoritie is in God and in his word the Church hath nothing but mere ministerie Spalatensis l. 5. de Repub c. 2. n. 40. Church gouernours are most like to Phisitiās The Phisitian appointeth holesome things and forbiddeth vnholesome prescribeth diete c. but hath no They haue no iurisdiction iurisdiction or cōmand ouer the sick As it is the Phisitians office to gouerne the sick that is without iurisdiction So it is the office of the ecclesiasticall rectors to gouerne the Church that is the faithfull Caluin 4. Instit c. 8. § 2. We must remember that what authoritie or dignitie the Holie Ghost in the Scripture doth giue to Preists or Prophets or Apostles or Successours of Apostles all that is giuen not properly to the men themselues but to the ministerie whereof they are officers or to speake brefly to the word whose ministerie is committed to them The same he hath in Ioan. 16. v. 8. in Math. 20. v. 25. and in Iacob 4. v. 12. Beza in Math. 20. v. 25. What then will you say Haue the No power at all ouer consciences Ministers of the word of God no power at all None truely they no not ouer cōsciences for instructiō whereof they are appointed But they are legats of Christ to say and doe in his name sacred not ciuill matters who alone hath all right of commanding and
he commandeth them to be heard as legats not as maisters THE CONFERENCE Scripture expressely saieth that the power of keyes was giuen to S. Peter that the Holie Ghost placed Bishops to gouerne the Church that S. Paul had a rodde and power ouer the faithfull could deale hardly and punish all disobedience was Maister of the Gentils and that we ought to be subiect to our Prelats The same say Catholiks Protestants expressely say that there is no authoritie in the Prelats themselues that the Church hath no rule but mere ministerie that Pastours haue no more iurisdiction ouer the faithfull then Phisicians ouer the sick that they haue no power ouer the consciences but that all authoritie or right of commanding is in God onely and in his worde ART III. WHETHER ANIE ONE PAStour haue authoritie to excommunicate SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 16. v. 19. Thou arte Peter And whatsoeuer thou shalt S. Peter had authoritie to excommunicate And S. Paul binde vpon earth it shal be bound also in heauen 1. Timoth. 16. v. vlt. Of whome is Hymenaeus and Alexander whome I haue deliuered to Sathan that they may learne not to blaspheme CATHOLIKS EXPRESSELY AFFIRME D. Stapleton Cont. 2. q. 1. art vn The Ecclesiasticall power first principally of it selfe and immediatly is in particular persons PROTESTANTS EXPRESSELY DENIE Beza in Conf. c. 5. sect 43. We must remēber that this power No one man can excommunicate of excommunicating is giuen to no one man but to the whole companie of the Presbyterie Caluin 4. Instit c. 11. § 5. The spirituall power of excommunicating must not be exercised at the pleasure of one man but by the lawfull assemblie § 6. This kinde of power was not in one but in the assemble of the Elders Peter Martyr in 1. Cor. 5. v. 4. So great an Apostle doth not not take vpon him to excōmunicate of himselfe and alone which yet the Pope and manie Bishops dare Bucanus in Institut loco 44. In whome must the power of excommunicating be not in anie one ether Bishop or ordained of the Bishop THE CONFERENCE Scripture expressely saieth that power of binding was giuen to S. Peter that S. Paul excommunicated or deliuered some to Sathan Catholiks say the same Protestants expressely say that power of excommunicating is in no one mā Bishop or other that S. Paul tooke not vpon to excommunicate of himselfe ART IV. WHETHER PASTOVRS OF the Church haue power to command or make lawes SCRIPTVRE EXPRESSELY AFFIRMETH. Actes 15. v. 28. It hath seemed good to the Holie Ghost and Pastours can command to vs to lay no further burden vpon you then these necessarie things That you abstaine from the things imolated to idols and blood and that which is strangled And ver 41. And he Paul walked through Syria and Cilicia confirming the Churches and commanding them to keepe the precepts of the Apostles and the Ancients 1. Thessalon 4. v. 11. We desire you brethren that you worke with your owne hands as we haue commanded you And Epistol 2. cap. 3. vers 4. And we haue confidence of you in our Lord that the things which we command you both doe and will doe 1. Cor. 7. v. 12. For to the rest I say not our Lord If any brother haue a wife an infidell and she consent to Diuel with him let him not put her away CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 4. de Pontif. c. 17. The Pope and other Bishops can iudge and make lawes PROTESTANTS EXPRESSELY DENIE Caluin in Antidoto Concilij Sess 6. con 20. As for laws of They cannot command the Church let them looke to them we acknowledge one lawmaker who can giue rules of life as we haue our life from him In actor 15. v. 28. The sottish Papists who out of these words would The Church hath no authoritie No power to make lawes proue that the Church hath some authoritie Musculus in locis c. de Magistrat The Church hath no power to make lawes but she is commanded to heare and obey Luther de Captiuit to 2. fol. 76. Nether Pope nor Bishop nor any man hath any right to put a tittle vpon a Christian man vnlesse it be done by his owne consent THE CONFERENCE Scripture expressely affirmeth that the Apostles put precepts and burdens vpon the faithfull that S. Paul commanded Christians to keepe them and that himselfe commanded diuers things The same say Catholiks Protestants expressely say that the Church hath no authoritie of lawmaking hath no power to make laws that no Bishop or other can command a Christian man any thing but what he will himselfe ART VIII WHETHER BISHOPS BE rulers of the Church SCRIPTVRE EXPRESSELY AFFIRMETH. Act. 28. v. 28. The Holie Ghost hath placed you Bishops to Bishops rulers of the Church rule the Church of God 2. Tim. 1. ver 11. I am appointed a preacher and Apostle and Maister of the Gentils 7. c. 5. v. 19. Against a Preists receaue not accusation but vnder twoe or three witnesses CATHOLIKS EXPRESSELY AFFIRME Councel of Trent sess 23. c. 4. Bishops are put of the Holie Ghost for to rule the Church of God PROTESTANTS EXPRESSELY DENIE Spalatensis or Lohetus Respons ad Marium cap. 1. The true nature of a head and the true nature of a ruler is in no pure No mā ruler of the Church man one or manie nether Monarchically nor Aristocratically Of the same opinion are others as appeareth by what hath beene saied before art 2. and 4. THE CONFERENCE Scripture expressely saieth that Bishops are rulers of the Church that S. Paul was maister of the Gentils that S. Timothe was iudge of Preists The same say Catholiks Protestants expressely say that no pure man one or manie can be head or true ruler of the Church ART VI. WHETHER DO RVLE THE true Church of God SCRIPTVRE EXPRESSELY AFFIRMETH. Act. 20. v. 28. The holie Ghost hath placed you Bishops to Bishops rule the true Church rule the Church of God which he hath purchased with his owne blood Ephes 4. v. 11. And he gaue other some Pastors and Doctors to the consummation of the Saints vnto the worke of the ministerie vnto the edifying of the bodie of Christ Isaie 62. v. 6. Vpon thy walls Hierusalem I haue appointed watch men CATHOLIKS EXPRESSELY AFFIRME Councel of Ttent Sess 6. c. 1. The Holie Ghost hath put all Bishops of Patriarchall Primatiall Metropolitan and Cathedrall Churches to rule the Church of God which he hath purchased with his blood PROTESTANTS EXPRESSELY DENIE Whitaker Controu 2. quaest 2. c. 2. The rule of the Catholik Not the true Church Church could yet neuer be seene Againe The Catholik Curch which containeth onely good men can nether be seene nor comen vnto nor saluted And q. 1. c. 10. There are some Prelats who say and do not but these are not of the Catholik Church Bellarmin should remember that Bishops are Pastors of particular Churches not of the Catholik
Church Of the same opinion are other Protestants who say that the true Church of God is inuisible to men for such a Church cannot be ruled of mē or denie that anie reprobates though they be Pastors are members of the true Church For if they were Pastors of the true Church certainly they should be also members of the same and those principall And if no reprobates be Pastors of the true Church nether be any elect because those Pastors which are elect rule no other Church then that which those which are reprobate do As Saint Peter ruled no other kinde of Church then Iudas did THE CONFERENCE Scripture expressely teacheth that Bishops rule that Church which Christ purchased with his blood that they edifie the bodie of Christ and that there are watch men vpon the walls of Hierusalem But Hierusalem the bodie of Christ the Church purchased with Christs blood is the true Church The same say Catholiks Protestants expressely teach that the rule of the Catholik or true Church is inuisible that she cannot be seene that noughtie prelats are not of the Catholik Church that Bishops are not pastors of the Catholik Church ART VII WHETHER PASTOVRS OF the Church be to be called Preists SCRIPTVRE EXPRESSELY AFFIRMETH. Isaie 61. ver 6. speaking of the time of Ghospell saieth Pastours of the Church are to be called Preists And you shal be called the Preists of the Lord. To you it shal be saied The Ministers of our God And c. 66. v. 20. 21. And they shall shew forth my glorie to the Gentils And I will take of thē to be preists and leuits saieth our Lord. CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 1. de Missa c. 17. S. Austin saieth that Bishops and Presbyters are properly called Preists PROTESTANTS EXPRESSELY DENIE Luther de Instit Ministr to 2. fol. 371. Who administer the Not to be called Preists word and Sacraments amongest people nether may nor ought to be called preists Caluin 4. Institut cap. 18. § 14. With what trust dare these sacrilegious follows call themselues preists of the liuing God Rainalds in his Conference c. 8. diuis 4. They who charge vs with falshood and corruption in that we call the Ministers of the Ghospell Elders are guiltie themselues of heresie and blasphemie in that they call them Preists Whitaker l. 9. cont Dur. sect 47. The names of Preists or Sacrificers do no way agree to the Ministers of the new testamēt but abusiuely and metonymically P. Martyr l. cont Gardiner col 1075. We call not our Ministers Preists Confessio Heluet. c. 18. We giue none of our Ministers the name of Preists THE CONFERENCE Scripture expressely saieth that the Pastors of the Church shal be called Preists and that some of the Gentils shal of God be taken to be Preists The same say Catholiks Protestants expressely say that Pastors of the Church may not be called Preists that they call none of them Preists that it is sacrilege heresie and blasphemie to call them preists ART VIII WHETHER ANY CAN BE a Pastour and preach without mission or calling SCRIPTVRE EXPRESSELY DENIETH. Roman 10. vers 15. But how shall they preach vnlesse they None can preach without mission be sent Hebr. 5. ver 5. So Christ also did not glorifie himselfe that he might be made a highe preist Ihon 3. v. 28. A man cannot receaue any thing vnlesse it be giuen him from heauen CATHOLIKS EXPRESSELY DENIE D. Stapleton in Rom. 10. v. 15. The roote of lawfull preaching is mission nether is there any lawfull power of preaching Gods worde where lawfull mission went not before PROTESTANTS EXPRESSELY AFFIRME Art Smalcaldici pag. 353. In case of necessitie a lay man absolueth In necessitie a lay man absolueth Some may preach with out mission and becometh Pastor and Minister to an other Luther tom 2. German fol. 256. A Christian man hath so much power that not called he ought to come forth and teach in middest of Christians when he seeth the teacher there to erre Id. l. de Instit ministr f. 372. We haue shewed euidently that euerie one hath authoritie to minister the worde yea commandment if he see that there is none to teach or that they teach not aright who are The like ib. l. de Iudic. Eccles 376. de Captiuit f. 80. And Postilla in die S. Stephani f. 84. Stephen by his example giueth authoritie to euerie Christian to preach Christ in what place soeuer where they are desirous to heare Herbrand in Disp 11. Euen they who are not lawfully called may preach the word fruitfully Melancthon in disput to 4. p. 507. A lay man can absolue not onely in case of necessitie but otherwhere Iacobus Andreae in Colloq Montisbel p. 410. In case of necessitie when Ministers or other men are absent it is lawfull for a woman to comfort a sick man by preaching and absolue him of his sinnes Kemnitius also 2. port Exam. tit de Ministris p. 49. saieth that it is lawfull in case of necessitie to preach without lawfull vocation Peter Martyr in locis clas 4. c. 1. § 15. When a Church is not yet built and men are ignorant of Christian religion whosoeuer shal be there by chance who know Christ they are bound to preach him nether is ordination to be expected seing it cannot be had Beza de Notis Eccles vol. 3. Then wilt thou say shall it be lawfull for euerie one in the Church to teach No truely But where a generall disorder rageth vnder colour of order nether remedie can be expected from the authours of this euill then surely as when the cittie is on fire it is the parte of euerie good citizen out of order to bring water and cast vpon the fire so in this fire of the Church it is the duetie of euerie pious man according to his power to oppose himselfe to this euill Plessie de Eccles c. 11. We know that it is saied How shall they preach vnlesse they be sent But because when all things are done confusely and out of order we must not looke that all things may be done rightly and according to set order and forme For ether that the Church be admonished that there need reformation or that anie particular man take care of his saluation euerie Christian ought to know that he is called to that function by a generall vocation so that he burne with zeale of the glorie of God and charitie to his neighbour THE CONFERENCE Scripture expressely saieth that none can preach vnlesse he be sent none can take any honour vnlesse it be giuen to him that Christ made not himselfe Preist or Pastour The same say Catholiks Protestants expressely say that one that is not called may fruitfully preach that any man may preach in case of necessitie or when there wanteth a Pastour or he erreth or when there is a generall disorder or men are desirous to heare that a lay man may absolue in case of necessitie and otherwise also
doth not acknowledge twoe Churches the one visible in which euen the reprobate are an other inuisible in which onely those are who are predestinated of God to saluation he is much deceaued Vorstius in Antibellarm p. 124. One distinction separateth the true and internall Church of Christ which wholy consisteth of the elect and true beleiuers from the externâ—ll companie of professors which often times hath manie reprobates albeit also it may be not without cause called the true Church of Christ by reason of professing true doctrine And seing all Protestants deuide the Church into visible and inuisible and do not onely professe that the inuisible Church is a true Church but also sometimes call the visible a true Church properly so termed and the spâ—use and bodie of Christ as I shewed l. de Authore Protestant Eccles 2. cap. 6. they must needs confesse that they make Visible and inuisible Church distinct In partes twoe true Churches militant which in their opinion differ in partes or members in definition and in manie proprieties For according to them the partes or meÌ„bers of the inuisible Church are onely iust and predestinate men partes or members of the visible Church are both iust and vniust predestinate and reprobate The definition of the inuisible Church is this A Societie in iustifying faith and predestination The definition of the visible this In DefinitioÌ„ A Societie in profession of true faith and lawfull vse of Sacraments The inuisible is knowne onely to God The visible to God and meÌ„ also Against the inuisible the gates In Proprieties of hell cannot preuaile against the visible they may She cannot be led into error at lest not into fundamentall error This may She cannot wholy perish this may She is beleiued of Protestants in the Creed not this She hath no visible notes whereby she may be distinguished from other Societies this hath If therefore both these Societies be true Churches before God there must needs be twoe true militante Churches For one cannot differ from it selfe in partes definition and in so manie and so great proprieties THE CONFERENCE Scripture plainly saieth that Christs fould is one that Christians are one misticall bodie Catholiks say the same Protestants plainly say that there are twoe Churches a twoefould Church one of the wicked an other of good or one of the predestinate an other of the reprobate that there is this and that Church visible and inuisible ART VII WHETHER BAD MEN MAY be in the true Church SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 13. ver 47. The kingdome of heauen is like to a net cast Bâ—d men in the Church into the sea and gathering together of all kinde of fishes Which when it was filled drawing it forth and sitting by the shore they chose out the good into vessels but the badde they cast out So shall it be in the consummation of the world Matth. 3. v. 12. Whose fanne is in his hand and he shall cleane Chaffe in Gods flore purge his flore and will gather his wheat into the barne but the chaffe he will burne with vnquenchable fire 1. Cor. 6. v. 15. Know you not that your bodies are the members of Christ Taking therefore the members of Christ shall I make them the meÌ„bers of an harlot God forbidde c. 10. v. 17. For All Communicants one bodie being manie we are one bread one bodie all that participate of one bread The same is euident by what hath beene saied before of Iudas CATHOLIKS EXPRESSELY AFFIRME D. Stapleton Controu 1. q. 2. art 5. The orthodoxall sentence is that the true Church which we beleiue in our Creed consisteth of good and badde PROTESTANTS EXPRESSELY DENIE Whitaker Cont. 2. q. 1. cap. 7. The Church consisteth of the The bad no members of the Church good onely The bad are not members of the true Church c. 11. The godlie are no more ioyned in one bodie with the wicked then light with darknesse Christ with Belial c. 13. In the triumphaÌ„t Church are onely good so likewise in the militant Et q. 5. c. 3. The wicked Belonge to the Church belong not to the Church of God Rainalds thes 4. The wicked are no parte of the bodie of Christ therefore nether of the Church And in Apologia thes pag. 244. The Church proposed in the Creed containeth onely Saintes Apologia Conf. Augustan de Eccles The wicked cannot be the Church Luther in Psal 118. tom 7. Who hath not true faith is not a Pertaine not to the Church Saint and iust pertaineth not to the holie Church Caluin 4. Instit c. 1. § 7. None are admitted into that which is indeed the Church before God but they who by grace of adoption are the Sonnes of God Peter Martyr in locis clas 4. c. 1. § 1. We auouch that such Not partes of the Church men wicked are not indeed and before God partes of the Church In 1. Cor. 1. Onely Saintes are truely and before God of the Church the wicked in onely shew and not indeed belonge to the Church Daneus Cont. 4. p. 706. That which is the true Church consisteth of Saintes alone Volanus l. 3. cont Scargam Confesse that in name onely In name onely members of the Church and not indeed as thou falsely thinkest they are reputed amongst the members of the Church of God who being by nature goates are hidden vnder the name of Christs sheepe in his flock And he addeth that such are worthily iudged to couer themselues with the vaine and vnprofitable maske of the Church Musculus in locis tit de Eccles Not so much as the name of the Church is to be giuen to the wicked and reprobate THE CONFERENCE Scripture expressely teacheth that badde men are in the Church as badde fishes in the net and as chaffe in the flore that the bodies of those Christians who commit fornicatioÌ„ are members of Christ that all who eate of one Eucharisticall bread are one bodie Catholiks say the same Protestants expressely teach that badde meÌ„ are not members of the true Church pertaine not to the holie Church are not indeed before God partes of the Church onely in shew and not indeed belonge to the Church in name onely and not indeed are reputed among the members of the Church couer theÌ„selues with the vaine maske of the Church deserue not so much as the name of the Church that they are not ioyned in one bodie with the godlie are no parte of the bodie of Christ That the Church the Church proposed in the Creed the Church indeed and before God the true Church consisteth onely of good men and Saints ART III. WHETHER REPROBATES may be in true Church SCRIPTVRE EXPRESSELY AFFIRMETH. The parables cited in the former article of the net and Reprobates in Gods net in his flore and his disciples the flore and the example of Iudas shew manifestly that reprobates may be in the true Church CATHOLIKS EXPRESSELY
AFFIRME D. Stapleton Cont. 1. q. 2. art 1. The Catholik doctrine is that there is but one Church which we professe in our Creed and that she consisteth of the elect and reprobate PROTESTANTS EXPRESSELY DENIE Whitaker Cont. 2. q. 1. c. 7. We say that the Church consisteth Reprobates not of the Church indeed not of reprobates but of onely predestinate Agayne A reprobate may seeme to be of the Church but he cannot be indeed of the Church And q. 5. c. 3. That is a false Church which consisteth of reprobates Rainalds in Apol. Thes p. 170. I determine that the elect alone are contained in the Church of the Creed M. Perkins de praedest tom 1. col 154. A reprobate is but in Onely in shew members of the Church shew onely a member of Christ Abbats in Diatribam Thomsoni c. 8. Reprobates are not reputed in the Church Caluin in 1. Ioan. 2. v. 19. Ihon plainly pronounceth that they Neuer members of the Church who falle away were neuer members of the Church Beza in Confes cap. 5. sect 8. As for the rest Beside the elect they are not be numbred among the members of the Church albeit they were Apostles Daneus Cont. 4. p. 689. The true Church of God containeth onely his elect Pareus Colloq Theol. 1. disput 12. The reprobate are not truely and indeed of the Church nor belonge vnto it before God Not truely of the Church Sadeel in Refutat Posnan c. 4. Reprobates pertaine not to the true Church And Musculus in the former article will not so much as the name of the Church to be bestowed vpon the reprobates THE CONFERENCE Scripture expressely teacheth that those who are to be be cast out and to be burnt with vnquenchable fire that is reprobates are in the kingdome of heauen and in the flore of God that is in his Church Catholiks say the same Protestants expressely teach that reprobates are not in the Church not in the true Church not in the Church of the Creed not indeed not before Good that the Church the true Church containeth onely the elect that the re-reprobates onely in shew and apparence can be of the Church that they deserue not the name of the Church that she is a false Church which consisteth of the reprobates ART IV. WHETHER THE CHVRCH continueth euer SCRIPTVRE EXPRESSELY AFFIRMETH. Mathew 16. vers 18. Thou art Peter and vpon this rock Church inuincible will I build my Church and the gates of hell shall not preuaile against it Luke 1. v. 33. And he shall reigne in the house of Iacob for Shall haue no end euer and of his kingdome there shal be no end CATHOLIKS EXPRESSELY AFFIRME D. Stapleton Cont. 1. q. 3. art 2. The Church of Christ continueth to the end of the world PROTESTANTS EXPRESSELY DENIE Apologie of the Church of England Longe agoe hath The whole Church cleane fallen downe the Bishop of Rome willed to haue the whole Church depend vpoÌ„ himselfe alone wherefore it is no meruaile though it be cleane fallen downe longe agoe Agayne When we likewise saw that all thinges were quite troden vnderfoote by these men and that nothing remained in the temple of God but pittifull spoiles and decaies we reckoned c. Cartwright in Whitgifts Defense p. 217. When Antichrist Rooted out from the ground had rooted out the Church euen from the ground c. Luther in c. 49. Genes tom 6 The Pope hath extinguished the Church Caluin cont Sadolet p. 132. The matter came to that passe that it was cleare and manifest both to the learned and vnlearned Christ kingdome flat downe that the true order of the Church theÌ„ perished Christs kingdome was cast flat downe when this principalitie of the Pope was erected Beza in Conf. c. 5. sect 29. But for that horrible tyranie of the Popedome which ouerthrew the whole Church and whicb almost alone doth stay her renewing we c. Daneus in l. Augustini de Haeres c. 95. About the yeare of our lord 574. arose this destruction plague and tyranie of the Rooted out from the foundation whole Church which after rooted out the kingdome of Christ from the foundation Chassanio l. 2. de Ecclesia p. 151. It is false That the Church shall neuer be broken of More of ther like sayings may be seene in my 2. booke of the Author of the Protestant religion c. 1. Where also c. 2. I haue refuted their euasions THE CONFERENCE Scripture expressely saieth that the gates of hell shall not preâ—aile against the Church that there shal be no end of the kingdome of Christ The same say Catholiks Protestants expressely say that the whole Church was cleane fallen downe long agoe that nothing remained in the temple of God but pittifull spoiles decaies that the Church was rooted out from the ground the Church extinct the whole Church ouerthrowne the whole Church destroied that the kingdome of Christ was cast flat downe and rooted out from the foundation which are so contrarie to the Scripture as sometimes Protestants confesse no lesse See lib. 2. cap. 30. ART V. WHETHER THE CHVRCH BE alwaies visible SCRIPTVRE EXPRESSELY AFFIRMETH. Matth. 5. vers 15. Christ thus speaketh to his disciples or Church cannot be hiddeÌ„ Church You are the light of the world A cittie cannot be hidde situated vpon a mountaine And c. 18. v. 17. And if he will not heare them tell the Church And if he will not heare the Church let him be to thee as the Heathen and the Publican Isaie 62. v. 6. Vpon thy walles Hierusalem I haue appointed Wacth meÌ„ for euer in the Church wachmen all the day and all the night for euer they shall not hould their peace CATHOLIKS EXPRESSELY AFFIRME D. Stapleton Cont. 1. q. 3. art 1. The Church which we are to beleiue must necessarily alwaies be visible There must alwaies be a visible Church PROTESTANTS EXPRESSELY DENIE Whitaker Cont. 2. q. 2. c. 1. Their Papists opinion is that Militant Church inuisible the militant Church is alwaies visible But we teach that the whole Church that is the Catholik is inuisible not onely the triumphant parte but also the militant Et q. 4. c. 1. We confesse that there is alwaies on earth some number of them who piously worshippe Christ and hould the true faith and religion but we say that this member is not alwaies visible Their Papists opinion is that there is perpetually some visible Church on earth Caluin in Praefat. Instit Papists will haue the forme of the Church not apparent Church to be alwaies apparent and visible we on the contrarie affirme that the Church may consist of no apparent forme Et in Catechismo c. de fide She is not alwaies seene with eyes discerned by markes Daneus Cont. 4. l. 3. c. 12. Oftentimes God will haue some visible Oftentimes no visible Church Church on earth oftentimes none And l. 4. c. 8. The 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
Church there is Sacrifice and offering of a cleane oblation and Sacrifice in iustice The same say Catholiks Protestants expressely say that there is no more Sacrifice in the Church And yet Whitaker Controu 3. quaest 6. pag. 2. 615. writeth thus Without Preisthood there is no Church And Vallada Apologia cont Episcop Luzon c. 26. No man denieth but the celebration of the Eucharist is a true Sacrifice ART XII WHETHER THERE BE AN altar in the Church SCRIPTVRE EXPRESSELY AFFIRMETH. Hebrewâ— 13. v. 10. We haue an altar whereof they haue no Christians haue an altar power to eate which serue the tabernacle Isaie 19. ver 10. In that day there shal be an altar of our Lord in the middest of the land of Egypte and a title of our Lord to the border thereof CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 24. c. 1. The Apostle Paul writing to the Corinthians when he saieth that they who are polluted with participation of the table of Diuels cannot be made partakers of the Table of our Lord by a table in both places vnderstandeth an altar PROTESTANTS EXPRESSELY DENIE Caluin in 1. Corinth 9. vers 19. There are no altars to They haue noÌ„â—â—tar sacrifice Beza in Colloq Montisbel p. 350. Paul maketh mention Paul speaketh not of an altar of a table of the Lord and not of an altar Ad Repetit Sanctis c. 4. I confesse there is no altar in the Christian Church And l. Quaest Resp vol. 3. In the Apostolicall writings there is no mention of an altar but onely of a table of the Lord. Peter Martyr in Rom. 11. Altars haue no place in the time of the Ghospel Herein also the Protestants doctrine is well knowne THE CONFERENCE Scripture plainely saieth that we haue an altar The same say Catholiks Protestants plainely say that we haue no altar that Paul maketh no mention of an altar that there is no mention of an altar in the writings of the Apostles ART XIII WHETHER THE PASCHAL lambe was sacrificed SCRIPTVRE EXPRESSELY AFFIRMETH. Marc. 14. v. 12. And the first day of the Azimes when they Pascal lambe sacrificed sacrificed the Pasche Exod. 12. ver 6. And the whole multitude of the children of Israel shall sacrifice him Pascal lambe at euen CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 24. c. 1. The multitude of the children of Israel did sacrifice the ould Pasche in remembrance of their going out of Egypt PROTESTANTS EXPRESSELY DENIE Perkins in Cathol reform Controu 11. c. 5. The Paschal No sacrifice lambe was a sacrament but no sacrifice The same hath Plessie l. 2. de Missa c. 2. Reineccius to 4. Armaturae c. 19. The holie Bible no where Not sacrificed teacheth that the Paschal lambe was immolated and sacrificed Tilenus in Syntagmate c. 64. We do not graunt that the Paschal lambe was a sacrifice properly called yea Moises expressely denieth that it was a sacrifice Pareus in Colloq Theol. 9. disput 27. The Minor is false That the Paschal lambe was a sacrifice properly called Beza in Marci 14. v. 12. I vsed the word of Killing rather then of Sacrificing that the domesticall bankets of the Pasche might be distinguished from those Sacrifices which in the temple were done of the Preists THE CONFERENCE Scripture expressely saieth that the Paschal lambe was sacrificed Catholiks say the same Protestants expressely say that it was not sacrificed that it was no proper sacrifice that it was a domesticall banket that Moises expressely denieth it to be a Sacrifice Which is so repugnant to Scripture as same Protestants confesse it See lib. 2. c. 30. THE SVMME OF THIS CHAPTER OF the Eucharist Out of all which hath beene rehearsed in this chapter it is cleare how different an Eucharist Protestants haue from that which the holie Scripture proposeth For the Scripture and Catholiks with it teacheth that the holie Eucharist is the true bodie and blood of Christ that it is his testament that Christs flesh is to be eaten that whilest the Eucharist was instituted Christs bodie was giuen and his blood shedde for vs that the chalice was shedde in remission of sinnes that bread is a necessarie matter of the Eucharist that vnleauened bread is a couenient matter and that we must prepare our selues to receaue the Eucharist Moreouer the Scripture teacheth that there is a Sacrifice and altar in the Church and that the Paschal lambe which was a figure of the Eucharist was sacrificed all which Protestants do denie It is cleare also that Protestants do steale from the What Protest steale from the Eucharist Eucharist the trueth of the bodie and blood of Christ the nature of his testament the necessitie of bread the conueniencie of vnleauened bread to make it of and necessitie of our preparation to receaue it They steale also eating and drinking from the flesh and blood of Christ oblation and shedding of them when the Eucharist was instituted And from the Church they steale both Sacrifice and altar and sacrificing froÌ„ the Paschal lambe And thus much of the Eucharist Now of the other Sacraments CHAPTER XI OF THE OTHER SACRAMENTS ART I. WHETHER PREISTS CAN forgiue sinnes SCRIPTVRE EXPRESSELY AFFIRMETH. MATHEW 16. v. 19. And I will giue to the the keyes Preists can forgiue sinnes of the kingdome of heauen And whatsoeuer thou shalt loose on earth it shal be loosed in heauen Math. 16. v. 19. Amen I say vnto you whatsoeuer you shall binde vpoÌ„ earth shal be bound also in heauen and whatsoeuer you shall loose vpon earth shal be loosed also in heauen Ihon. 20. v. 24. And he saied to them receaue ye the Holie Ghost Whose sinnes you shall forgiue they are forgiuen them and whose you shall retaine they are retained CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 14. Can. 9. If anie shall say that the Sacramentall absolution of the Preist is not a iudiciall act but a bare ministerie of pronouncing or declaring that sinnes are forgiuen be he accursed PROTESTANTS EXPRESSELY DENIE Perkins Galath 4. tom 2. The Pope challengeth to They cannot himselfe proper and iudiciall power of forgiuing and reteining sinnes Zuinglius in Art 51. to 1. Who attributeth remissioÌ„ of sinnes to a creature robbeth God of his glorie and is an idolater In resp ad Luther to 2. f. 430. These words whose sinnes you shall forgiue c. haue not that sense as if Christ in speaking theÌ„ would giue his disciples power to forgiue sinnes In Exposit fidei They cannot certifie a man of forgiuenes of his sinnes ib. f. 557. Wherefore all these things seeme friuolous I absoluethee I certifie thee that thy sinnes are forgiuen This is deceit and mere trifles Et in Hebr. 6. to 4. he saieth that Christ spooke the words cited out of Math. 18. by hyperoche or ouerlashing Bullinger in Marci 2. Men do not forgiue sinnes but teach that they are or haue beene forgiuen in Christ by faith Caluin in Ioan. 20. v.
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
of Machabes which forceth all Protestants to reiect those bookes which S. Austin and other do witnesse to haue beene anciently held of the Church for Canonicall Wherefore let this be one argument Who not onely in manie and weightie articles do contradict the expresse words of holie Scripture and those spoakē of purpose that we might know the true meaning thereof touching those articles but also are forced to reiect manie bookes of Scripture whereof some euen manie of themselues and all of them the holie Church manie ages since hath iudged to be partes of the holie Scripture those contradict the very true sense of Scripture But Protestants doe so Therefore they contradict the true sense of Scripture CHAPTER III. THAT PROTESTANTS ARE FORCED to vse violence to the text of that parte of Scripture which they receaue IN the former chapter we saw how Protestants were forced to reiect a good parte of the holie Scripture now we shall see how they deale with that parte which they seeme to admit by adding to it by detracting from it by changing some words by calling others in doubt by false translating some by changing the order of others and such like dealings And let the Reader note What falsifications of Scripture are here touched that whereas Protestants corrupt the words or sense of holie Scripture for twoe ends whereof the one is that it may seeme to make for them the other is that it may not seeme to make against them I will in this and the next chapters relate onely their fashions of corrupting the Scripture that it may not seeme to make against them because these make more to my purpose which is to shew that Protestants contradict the true sense of the holie Scripture And by that which shal be saied of this their manner of corrupting it will easily be gathered what their other manner of corrupting Scripture is Let him also note that I intend not to bring all the examples of Protestants corrupting Scripture in anie kind whatsoeuer but onely so manie as may suffice to proue that they vse to corrupte Scripture in such sorte For as Tertullian obserued l. Praescript c. 38. Who meane to teach new doctrine are forced by necessitie to alter the instruments of doctrine Et c. 17. Heresie if it admit anie Scripture doth change it by addition and detraction for to serue her turne Wherefore because these words of the Apostle Rom. They adde to the text 11. v. 32. For God hath concluded all things into incredulitie that he may haue mercie on all do proue that God hath a will to haue mercie an all Beza twise addeth to the text the Pronoune Them in this manner For God hath concluded all them in obstinacie that he might haue mercie on all them Lest the Apostle should seeme to speake simply of all and not of the elect onely as Beza would Because those words Rom. 2. v. 27. And that which of nature They adde is prepuce fulfilling the law shall iudge thee who by the letter and circumcision art a preuaricatour of the law Proue that some do fulfill the law Beza addeth twise the particle If in this sorte If it fulfill the law And so of an absolute proposition maketh a conditionall The same doth Caluin the Kings and Queen Elizabeths Bible and the French Geneua Bible of the yeares 1562. 1568. 1605. and 1610. Because those words of the Apostle ad Philemon v. 14. They adde But without thy counsaill I would do nothing that thy good might be not as it were of necessitie but voluntarie proue good workes to be voluntarie and not done necessarily the French Bibles An. 1605. and 1610. adde this particle As and make the Apostle to say But as voluntarie The Kings Bible for voluntarie hath willingly Because those words Tit. 5. v. 3. According to his mercie he hath saued vs by the lauer of regeneration and renouation of the holie Ghost proue that Baptisme concurreth to worke our saluation the French Bibles An. 1562. 1568. 1605. and 1610. take away those words He hath saued vs and put them in the former verse where they make not so much against them The Kings Bible putteth a comma betwixt He hath saued vs and By the lauer c. Lest the Apostle should seeme to say that God worketh our saluation by baptisme and as Catholiks teach and not onely signifie it thereby as Protestants would Because those words 2. Pet. 1. v. 10. Wherefore brethren labour They take from the text that by good workes you may make sure your vocation and election proue good workes to be necessarie to saluation and to breed assurance thereof Luther in his Dutch Bible and in his Commentarie vpon that place tom 5. blotteth out those words By good workes And so doth the Kings Bible Beza Tremellius and other Schioppius also in Ecclesiastico c. 12. writeth that Luther in his Bible left out those words Mark 11. v. 26. If so be that you will not forgiue nether will your Father that is in heauen forgiue you your sinnes Which teach that our good workes are necessarie to remission of sinnes Because the verbe Is in the words of the institution of They change the words of the text the holie Eucharist do proue that it is the bodie and blood of Christ the Protestants of Zurich in their Dutch Bibles haue changed is into this verbe Signifieth as Schlusselburg l. 2. Theol. Caluin c. 6. witnesseth that he hath seene and read Yea Zuinglius l. de ver relig c. de Euchar. to 2. was so audacious as to write thus Thus hath Luke which Euangelist onely we will alledge This signifieth my bodie which is giuen for you For as he saieth l. de Caena tom 2. fol 274. If Is be put substantiuely we must needs confesse that the true substance of the true fllesh as Christ is present in the supper And Respons ad Billican tom 2. fol. 261. If you take Is substantiuely then the Papists haue wone A goodly excuse surely for to corrupt the holie text For if it must be corrupte it must be done for to vp hould heresie But this corruption of Scripture is so great and so manifest as Schlusselburg l. cit saied iustly This onely corruption of the words of the Sōne of God ought to driue all men from the companie and impietie of Caluinists Because the words Benediction and we do blesse in that They change speach of S. Paul 1. Corinth 10. The Cuppe of benediction which we do blesse c. do insinuate that the wine in the Cuppe ought to be blessed Zuinglius l. de Caena tom 2. fol. 294. saieth The words of Benediction and blessing ought not to be vsed in this place For commonely they vse to be taken for the word of Consecration And 1. Corinth 5. to 4. thus he writeth Thus are the words The Cuppe of thanks giuing wherewith we giue thanks is it not c. And in like sorte he hath l.
all men because it is saied 1. Tim. 2. v. 6. One Mediator of God and men the man Iesus Christ they limite this to the elect faithfull Beza Epist 28. It is false that Christ is mediator also of the infidels In like sorte Hunnius de Iustif pag. 179. restraineth that saying Hebr. 5. ver 9. He was made to all that obey him cause of eternall saluation to obedience in faith If we proue that vnwritten traditions of faith are to be Touching Traditions beleiued because S. Paul saieth without limitation 2. Thessal 2. ver 15. Stand and hould the traditions which you haue learned whether it be by word or by our epistle they limite this to onely traditions of rites or ceremonies Whitaker Contr. 1. q. 6. cap. 10. Other Protestantes thinke that Paul speaketh of certaine externall matters and rites of no great moment Academia Nemaus Resp ad Tournon pag. 554. By the word Tradition in the Apostles writings is meant ether the application and right handling of doctrine or the appointing of rites and discipline If we proue that Christ committed all his sheepe to S. Touching S. Peter Peter because without anie limitation he saieth to him Ioan. 21. v. 17. Feed my sheepe Whitaker Cont. 1. q. 5. cap. 5. answereth Christ doth not say to Peter Feed all my sheepe but speaketh indefinitely And Beza ib. in vers 15. Must Gods word be thus profaned Surely Christ did not adde All and the difference betwixt vniuersall and indefinite propositions is well knowne As if Protestants did not as well limitate vniuersall propositions as indefinite as appeared in the former chapter Besides Daneus Contr. 3. p. 127. faithfull An indefinite What Protest say of an indefinite proposition proposition is equiualent to an vniuersall And Caluin in 1. Ioan. 3. v. 3. An indefinite speach is as much as an vniuâ—â—sall And 4. Instit c. 17. § 29. It is our parte whatsoeuer is absolutely spoake of Christ so to embrace as without exception that take place with vs which he would say If we proue that the Church is alwaies famous and visible Touching the Church because Isaie c. 2. v. 2. saieth without limitation of time And in the latter dayes the mountaine of the house of our Lord shall be prepared in the top of mountaines and shal be eleuated aboue the litle hilles and all nations shall flow vnto it Et c. 61. ver 9. And they shall know their seed in the Gentils and their budde in the middest of peoples And Miche 4. v. 8. And the remanent of Iacob shall be in the Gentils in the middest of manie peoples as a Lion amoÌ„g the beasts of the forest Whitaker Contr. 2. q. 2. c. 2. answereth The Prophets foretell that no kingdome shal be so glorious no cittie so ample no Empire so large as the Church shal be in the times of the Messias But we neuer read that the Lord hath promised that this maiestie and glorie of the Church shal be constant and perpetuall Et Morton in Apolog. part 1. l. 1. c. 13. The league is indeed perpetuall but this so admirable successe is not alwaies so vniuersall but in a manner peculiar to the age of the Apostles If we proue that the Pastors of the Church be alwaies visible because Christ saieth of them Math. 5. v. 15. A cittie cannot be hid situated vpon a mountaine Whitaker loc cit answereth Albeit Christ say that godlie Doctors and Pastors shall not be obscure nor escape the sight of men yet he saieth not that there shal be alwaies such Doctors which may be as visible as mountaines If we proue that the Church is the pillar of all trueth of faith because S. Paul 1. Timoth. 3. ver 15. without anie limitation calleth her the pillar and strength of trueth Whitake Contr. 2. q. 4. c. 2. answereth In this place is meant not simply all trueth but onely necessarie trueth And Vorstius in Antibel p. 143. The Apostle speaketh not of euerie trueth that howsoeuer pertaineth to religion but onely of holesome trueth or which is necessarie to saluation and that conditionally also to wit so long as she shall remayne the true Church of Christ If we proue that the Church is alwaies infallible in faith because without limitation to anie time she is called loc cit The pillar and strength of trueth P. Martyr in locis clas 4. c. 4. § 21. saieth I graunt She is indeed the pillar of trueth but not alwaies but when she relieth vpon the word of God Confessio Heluet. c. 17. She erreth not as long as she relieth vpon the rock Christ and the foundation of the Prophets and Apostles Daneus Contr. 4. p. 717. The place of Paul speaketh of the visible Church which on earth is the keeper of heauenlie doctrine so long as she is true Bullinger Dec 4. Serm. 5. The Church erreth not so long as she heareth the voice of her Spouse and Pastor Herbrandus in Compend loc de Eccles She erreth not so long as she houldeth and followeth the word of God Of we proue that the Church is to be heard simply in all things because our Sauiour without anielimitation saieth Math. 18. v. 19. If he will not heare the Church let him be to thee as an Ethnik and Publican Whitaker lib. 1. de Scriptura c. 13. sect 1. answereth The Sonne of God himselfe commanded to heare the voice of the Church but not preaching anie thing but Scripture Herbrand loc cit saieth the Church is to be heard as long as she preacheth heauenlie and incorrupt doctrine Moulins in his Buckler p. 84. limitateth this speach of Christ to quarrels betwixt particular men and not to questions of religion The like saied Feild l. 4. de Eccles c. 4. and others If we proue that the Church in teaching cannot erre because Isaias saieth c. 59. v. 21. This is my couenant with them saieth our Lord My spirit is in thee and my words which I haue put in thy mouth shall not departe out of thy mouth and out of the mouth of thy seed and out of the mouth of thy seeds seed saieth our Lord from this present for euer Whitaker libr. 1. de Scriptura cap. 11. sect vlt. answereth This promise is not made to the teaching Church but to the whole Church that is to the elect If we proue that the militant Church is perpetuall because the Scripture saieth that Christs kingdome shal be perpetuall Daneus Contr. 4. p. 718. answereth All these places and the like properly pertaine to that Church which God shall gather in heauen not on earth If we proue that the visible Church is alwaies the true Church because she is called 1. Timoth 3. the pillar of trueth Daneus loc cit pag. 721. answereth Let him know that the visible Church then and so long is saied to be the true Church as long as the voice of heauenlie and Euangelicall trueth soundeth in her If we proue that the visible Church cannot
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
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
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
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.
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
authoritie of the Church THE CONFERENCE Scripture expressely saieth that the Church is the pillar and ground of trueth The same say Catholiks Protestants expressely say that the Church doth not sustaine or conserue the trueth that faith relieth not vpon her authoritie that trueth doth not relie vpon her authoritie as a foundation no not in regard or respect of vs. THE SVMME OF THIS CHAPTER OF the Church What hath beene repeated in this Chapter doth make manifest that Protestants describe vnto vs a Church quite different from that which the holie Scripture and Catholikes propose For the Scripture and Catholiks teach that the Church is but one Protestants say there are twoe Churches They say she containeth both badde and reprobates that she endureth for euer is alwaies visible infallible in faith is simply in all things to be heard and is the pillar of faith touching vs All which points Protestants denie They also make manifest that Protestants steale from the Church a great parte of her to wit the badde and reprobate faithfull and manie of her chiefe properties namely vnitie perpetuitie continuall visibilitie infallibilitie and our dependencie vpon her in beleife And thus much of the Church Now of Temples or materiall Churches CHAPTER VIII OF TEMPLES OR MATERIALL CHVRCHES ART I. WHETHER THE CHVRCHES be also for priuat praier SCRIPTVRE EXPRESSELY AFFIRMETH. KINGS 3. cap. 8. ver 41. Moreouer also the stranger Place of praier for a straÌ„ger which is not of thy people Israel when he shall come from a farre countrie for thy name and shall pray in this place thou shalt heare in heauen in the firmament of thy habitation and shalt do all things for which the stranger shall inuocate thee 2. Paralipomen 6. vers 21. Whosoeuer shall pray in this For whomsoeuer place heare out of thy habitation that is from the heauens and be propitious Mathew 21. vers 13. It is written my house shal be called a house of praier Luc. 2. v 37. Who departed not from the temple by fastings For S. Anne and praiers seruing night and day c. 24. v. 53. And they were alwaies in the Temple praising and blessing God CATHOLIKS EXPRESSELY AFFIRME Cardin. Bellarm. lib. 3. de Santis cap. 4. The Churches of Christians are rightly instituted for to pray also priuate praiers PROTESTANTS EXPRESSELY DENIE Tindal in Fox Actes 1610. pag. 1138. Churches are for preaching For preaching onely onely And Fox addeth This article containeth nether errour nor honestie Vorstius in Antibellarm p. 327. Nether is this a lawfull end Not for priuat praier of Churches that the faithfull pray priuaty in them Luther in Festo Dedicat. Templi fol. 447. The people which beleiue in Christ are all iust and subiect to no law especially Not dedicated to praier that pertaineth to ceremonies of temples And therefore now amongst them there is no temple dedicated to praier And hereupon Protestants in Confes Heluet. c. 23. bidde them beware that they wearie not the people with to long praier And in Confess Argentinen cap. 21. They detest our long paier as also doth Caluin in Matth. 6. ver 7. and finally in their Synod at Dordrach art 46. they define that publik euening praiers are not to be brought in where they are not in vse and to be taken away where they are So well these men loue praiers in Churches THE CONFERENCE Scripture expressely saieth that Gods Church is the house of praier for all people a place of praier where the stranger may make his praier and be heard that Anna night and day praied in the temple that the Apostles were alwaies in the temple praising God The same say Catholiks Protestants expressely say that Churches are onely for preaching that is no lawfull end of Churches to pray priuatly in them that Christians haue no temple dedicated to praier and forbidde long and euening praier in Churches ART II. WHETHER CHVRCHES BE to be adorned SCRIPTVRE EXPRESSELY AFFIRMETH. Exod. 35. is described the wonderfull adorning of the tabernacle Churches are to be adorned made by Gods commandment and 3. Reg. 6. the most rich ornaments of the temple made by Salomon Psalme 25. v. 8. I haue loued the beautie of thy house Marc. 14. v. 15. Say to the maister of the house that the Maister saieth where is my refectorie where I may eate my Paske with my disciples And he will shew you a great chamber adorned and there prepare for vs. CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Ioan. 12. v. 3. Sumptuous dâ—cking and honorable adorning when they are done in the honour of God and for his worshippe ether in the adorning or magnifencie of Churches or in solemne administration of Sacraments doe please God PROTESTANTS EXPRESSELY DENIE Perkins in Problemate c. de ornatu temploruÌ„ The errour Not to be adorned of adorning temples began to be strange in Constantins time and the Fathers theÌ„ being caried away with the custome do exact the adorning of temples Caluin in Math. 26. v. 11 Let vs not deuise sumptuous worshippes of God with the Papists In Ioan. 12. v. 6. Surely God careth not for externall pompe wherefore they are preposterous interpreters who out of Christs answere do infer that costly and magnificall worshipps do please God Tigurini apud Hospin part 2. Hist fol. 24. The ornaments of Churches belonge not to the true worshippe of God Vorstius in Antibellarm p. 327. It is not onely superfluous but also vaine and superstitious and in parte ethnicall also and Iewish to make great and vnprofitable expenses in adorning Churches as euerie where vseth to be done in Poperie For that theatricall brauerie is contrarie to the simplicitie of Christian religion THE CONFERENCE Scripture expressely teacheth that God himselfe comcommanded the tabernacle to be adorned that Salomon by his instinct adorned the temple that Dauid loued the beautie of Gods house that Christ made choice of a great and adorned chamber wherein he should celebrate the Eucharist The same say Catholiks ProtestaÌ„ts expressely say that the adorning of Churches is an errour superfluous vaine superstitious ethnicall and Iudaicall and contrarie to Christian religion that magnificall and costlie worships please not God ART III. WHETHER IT BE LAWEFVLL to put the Images of Angels or Saintes in Churches SCRIPTVRE EXPRESSELY AFFIRMETH. Exod. 25. v. 18. God thus commandeth Two Cherubins Images in the Temple also thou shalt make of beaten gould on both sides of the Oracle And vers 22. And I will speake to thee ouer the Propitiatorie and from the middest of the two Cherubins which shal be vpon the arke of testimonie all things which I will coÌ„mand the children of Israel by thee 3. Reg. 6. vers 23. And he Salomon made in the Oracle two Cherubs of oliue trees of ten cubits in height And v. 27. And he put the Cherubs in the middest of the inner temple CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Session 25. c. de Inuocat The Images of Christ and other Saintes
are to be had and kept especially in Churches PROTESTANTS EXPRESSELY DENIE Iuel art 14. sect 2. The Iewes had no manner of Image nether painted nor grauen in their temples Luther in Deuteron 7. to 3. I do not much loue images and would they were not in Churches Zuinglius l. de ver fals relig c. de Statuis Images must Not in tēples be taken out of Churches Sadeel ad Art 59. Abiurat God abhorreth images Peter Martyr in locis tit de Cult Imaginum § 22. We must not suffer that Images be had in Churches And in this point the Protestants doctrine is well enough knowne by their deeds yea some of them goe so farre as they denie that we may paint any Images of Christ or the Saints For thus saieth Leo Iudae in Zuinglius to 2. f. 627. If Christ and his Saints be in heauen it is wickednes euen to make their images With whome agreeth Zuinglius ib. 630. Hoffman also ib. f. 631. saieth That good man thinketh that images may be kept and suffered so that none do adore or worshippe thē But this opinion is contrarie to the testimonies of Scripture wherein the Lord commandeth that we shall not make them The same intimateth Confessio Heluet. c. 4. THE CONFERENCE Scripture expressely saieth that God commanded twoe Images of Angels to be made and put in the Oracle that Salomon made twoe others and put them in the middest of the inner temple The same say Catholiks Protestants expressely say that God abhorreth images that they are not to be suffered in Churches no that the Images of Christ and his Saintes are to be made that the Iewes had no manner of Images in their temple ART IV. WHETHER THE HEATHENS or Idolaters did thinke their Idols to be Gods SCRIPTVRE EXPRESSELY AFFIRMETH. Exod 32. v. 8. God himselfe thus speaketh vnto Moises They haue made to themselues a molten calfe and haue adored and immolating hostes vnto it haue saied These are thy Gods Israel that haue brought thee out of the land of Egypt Actes 19. v. 26. Demetrius a Heathen hath these words Heathens thought theirs Idols to be Gods Sirs you see and heare that this same Paul by persuasion hath auerted a great multitude not onely of Ephesus but almost of all Asia saying That they are no Gods which be made by hands CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 2. de Imagin c. 13. It is false that the Heathens did not thinke the idols to be Gods PROTESTANTS EXPRESSELY DENIE Caluin 1. Instit c. 11. § 9. Nether are the Heathēs to be thought They thought not so to haue beene so blockish as that they knew not that God was an other thing then stones and stockes Daneus Controuer 7. p. 1394. It is a lie that the Heathens did beleiue the Images of their Gods to haue beene their Gods themselues Zuinglius in Resp ad Valentin to 1. f. 247. The Heathens did no more account their Idols to be Gods then now we vse to account of our Images The like say Peter Martyr Controu Gardiner col 396. and Sadeel ad art 59. abiurat THE CONFERENCE Scripture plainely teacheth that the idolaters did say that their molten calfe was their God that Demetrius a Heathen reprehēded S. Paul because he tought that they were no Gods which were made by mens hands The same say Catholiks Protestants plainely say that the Heathēs did not thinke stocks or stones to be their Gods that it is a lie that they thought the images of their Gods to be Gods themselues And yet these men who against the plaine testimonie of Scripture do defend the Heathens do accuse the Catholiks that they make Images their God THE SVMME OF THIS CHAPTER OF TEMPLES or materiall Churches Out of that which we haue rehearsed in this Chapter it appeareth that Protestants haue other kind of temples then the Scripture and Catholiks haue For the Scripture and Catholiks teach that temples or Churches are also for priuat praier that they are to be adorned and that images of Angels or Saintes are to be put in them all which Protestants denie and consequently they robe the Churches of one of their ends for which they are instituted and of their ornaments and holie Images CHAPTER IX OF BAPTISME ART I. WHETHER WATER BE necessarie to Baptisme SCRIPTVRE EXPRESSELY AFFIRMETH. I HON 3. v. 5. Vnlesse a man be borne againe of Water necessarie to baptisme water and the Spirit he cannot enter into the kingdome of God Ephes 5. v. 26. As Christ also loued the Church deliuered himselfe for it that he might sanctifie it cleansing it by the lauer of water in the word CATHOLIKS EXPRESSELY AFFIRME Councel of Trent sess 7. com 2. If anie say that true and naturall water is not necessarie to baptisme be he accursed PROTESTANTS EXPRESSELY DENIE Beza Epistola 2. vol. 3. Theol. Though water be wanting if Not necessarie the baptisme of one cannot nor ought to be differred with edification surely I would as well baptize with any other liquor as with water Polanus in Sylloge Thes part 2. p. 556. The externall and sensible matter of baptisme is water and that wanting an other liquor proportionable Festus Homius in Disput 45. We do not greatly denie but where no water can be had there some other liquor which hath the some vse that water hath and is very proportionable thereto may be vsed in the place thereof Vorstius in Antibellarm p. 367. Bellarmin and his do more restraine this essence of baptisme then our men are wonte to doe Whiles he auoucheth that pure water and that solemne forme In the name of the Father c. is simply in all places and times precisely necessarie Agayne Extraordinarily and in some most rare and vnusuall cases we do not deny but that some other kind of liquor which hath the same vse that water hath may be vsed The same teacheth Luther in Colloq Mensal cap. 15. and Riuet iudgeth it probable tractat 3. sect 3. Nether is it disliked by Saddel ad Artic. abiurat 11. CONFERENCE OF THE FORESAIED WORDS Scripture plainely saieth that vnlesse one be borne againe of water he cannot enter into the kingdome of heauen that Christ cleanseth his Church with the lauer of water The same say Catholiks Protestants plainely say that water is not simply necessarie that extraordinarily and in case of necessitie one may baptize in other liquor as well as in water that where water wanteth an other liquor proportionable may suffice Which is so euident a contradiction of Scripture as Protestants themselues sometimes confesse it See lib. 2. cap. 30. ART II. WHETHER INVOCATION of the holie Trinitie be necessarie in baptisme SCRIPTVRE EXPRESSELY AFFIRMETH. Matthew 28. ver 19. Going teach ye all nations baptizing them in the name of the Father and of the Sonne and of the Holie Ghost CATHOLIKS EXPRESSELY AFFIRME Catechismus ad Parochos cap. de baptismo Pastors shall teach that this is the perfect and absolute
of the Azimes when there was no leauen bread to be found amongst the Iewes but onely azime And Beza himselfe loc cit confesseth that Christ celebrated the Eucharist in azime bread The same say Catholiks Protestants plainely say that we ought to make the Eucharist rather of leauen bread then of azime that to make it of azime is a blemish sauoureth Iudaisme and is to be accursed ART IX WHETHER THE BREAD and wine of which the Eucharist is made be to be blessed SCRIPTVRE EXPRESSELY AFFIRMETH. Mathew 26. vers 26. Iesus tooke bread and blessed and Bread and wine blessed brake and he gaue to his disciples and saied Take ye and eate This is my bodie 1. Cor. 10. v. 16. The chalice of benediction which we do blesse is it not the communication of the blood of Christ CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Math. 26. v. 26. An other circumstance is that he blessed the bread and chalice PROTESTANTS EXPRESSELY DENIE Zuinglius l. de Caena to 2. f. 294. They should not vse the The word of Blessing not to be vsed words of Benediction and Blessing in this place 1. Cor. 10. cit For commonly the vse to be taken for the word of Consecrating Caluin in Math. 26. v. 26. Mathew and Marke vse the word of Blessing but seing in place thereof we read in Luke the word Blessing for Thanks giuing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no doubt of the sense and seing also that in the Chalice they adde the word of thankes giuing they clearly interprete their former speach Whereby the ignorance of Papists is more ridiculous who expresse their blessing with the signe of the crosse as if Christ had vsed an exorcisme Musculus in loc tit de Missa To blesse is not to consecrate but to giue thanks and to speake well of one that I may not say that nether Mathew nor Marke nor Paul haue vsed the word of Nether Mathew nor Paule vsed the word Blessing Blessing in this matter Of the same opinion are others who will haue the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in S. Mathew to signifie nothing but thanks giuing And so haue the Bibles of K. Edward and of Q. Elizabeth 1562. translated it THE CONFERENCE Scripture expressely saieth that Christ blessed the bread and that we blesse the Chalice The same say Catholiks Protestants expressely say that blessing of bread is an exorcisme that by blessing nothing is ment but thankes giuing that we should not vse it here that nether Mathew nor Paul vsed it in this matter Which contradiction of the Scripture is so cleare as some Protestants confesse it See l 2. c. 30. ART X. WHETHER THERE OVGHT to be made any preparation to the receauing of the Eucharist SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Cor. 11. v. 28. But let a man proue himselfe and so let him eate of that bread and drinke of the chalice For he that eateth and drinketh vnworthily eateth and drinketh iudgment to himselfe CATHOLIKS EXPRESSELY AFFIRME Card. Bellarm. lib. 4. de Eucharist cap. 17. The Catholik Church teacheth that preparation to the Eucharist is not faith alone but true pennance and confession of sinnes if a man after baptisme be fallen into mortall sinne PROTESTANTS EXPRESSELY DENIE Luther Postilla in die Pascae fol. 241. We taught that it Preparation of no moment is of no moment and of no valew at all whatsoeuer we prepare of our selues to receaue the Sacrament as they did who by their confession and by other workes would make themselues worthie to receaue the Sacrament Which is a horrible error and abuse Et. f. 242. We haue condemned them and not without cause who endeauour by their workes to come worthily The same Luther lib. de Captiuitat Babilon tom 2. Onely erroneous consciences worthily communicate cap. de Eucharist Out of these things we conclude who do worhily communicate to wit onely they who haue sadde afflicted troubled confounded and erroneous consciences Which doctrine Whitaker defendeth ad Ration 8. Campiani pag. 41. Againe By which thou seest that to haue Masse worthily The more wicked the nearer to grace no other thing is required but faith And apud Fabritium in artic 20. Augustan By how much the wickeder thou art by so much the sooner God giueth thee grace And in psalm 5. tom 3. fol. 172. I will say one thing rashly and bouldly In this Blasphemers most gratefull to God life there are none nearer to God then these haters and blasphemers of God nor anie more gratefull or louing children Which also Whitaker mantaineth loco citat And Concione de Praeparat ad Euchar. An. 1518. The best disposition Worst disposed best disposed is no other then that wherewith thou art worst disposed and on the contrarie then thou art worst disposed when thou art best disposed Schusselburg Catal. Haeret. tom 8. pag. 216. Papists do Faith sufficeth impudently denie that faith is a sufficient preparation to receaue the Sacrament of the Eucharist Kemnice 2. part Exam. tit De preparat p. 178. Faith alone is a sufficient Praeparation The like hath Caluin 4. Instit c. 14. § 26. THE CONFERENCE Scripture plainly saieth that a man must proue or prepare himselfe to receaue the Eucharist that who receaueth it vnworthily receaueth his iudgment The same say Catholiks Protestants plainely say that we must not make our selues worthie by workes not endeauour by workes to come worthily that they onely communicate worthily who bring troubled and erroneous consciences that we need nothing but faith that the best disposition is to be ill disposed that haters and blasphemers of God are nearest vnto him and most gratefull that the more wicked one is the sooner God giueth him grace that faith is a sufficient preparation to the Eucharist ART XI WHETHER THERE BE ANIE Sacrifice in the Church SCRIPTVRE EXPRESSELY AFFIRMETH. Malachie 1. v. 11. From the rising of the sunne to the going Sacrifice in the Church downe great is my name among the Gentils and in euerie place there is sacrificing and there is offered to my name a cleane oblation cap. 3. vers 3. He shall purge the Sonnes of Leui and will streyne them as gould and siluer and they shal be offering sacrifices to our Lord in iustice CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 24. c. 1. Christ in his last supper that he might leaue a visible sacrifice to his beloued Church as the nature of man requireth offered his bodie and blood to God the Father vnder the formes of bread and wine PROTESTANTS EXPRESSELY DENIE Whitaker Cont. 4. q. 1. c. 2. There is now no more Sacrifice No Sacrifice in the Church remaining in the Church Caluin in 1 Cor. 9. v. 19. The Lord instituted no Sacrifices in which holie Ministers should be occupied And because the Protestants opinion in this matter is well enough knowne I will rehearse no more of their sayings THE CONFERENCE Scripture expressely saieth that in the
Gods word to be true but that the diuels themselues do beleiue so much ART VI. WHETHER FAITH BE DIstinct from Hope and Charitie SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Cor. 13. ver 13. And now there remaine Faith Hope Charitie Faith is distinct from Hope and Charitie these three but the greater of these is charitie Ibid. ver 2. If I should haue all faith so that I could remoue mountaines and haue not charitie I am nothing CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in 1. Corint 2. v. 12. We beleiue S. Paul not Caluin that these faith hope charitie are three They are three they are distinct they are not one and the same there is one nature of faith an other of hope an other of charitie PROTESTANTS EXPRESSELY DENIE Zuinglius l. de ver fals relig c. de Merito to 2. But who Faith all one with Hope and Charitie vnderstand not that faith hope and charitie are the selfe same thing to wit this trust in God wil be forced to let passe manie knots in Scripture vnloosed Againe If hope saue and faith saue faith and hope shal be the same thing And soone after Faith and charitie must be the same thing Nether let here anie merueill and feare that these three Theologicall vertues are confounded of vs. Surely we haue learned this out of Scripture that vnlesse euerie one of these vertues be each other it is quite nothing much lesse a vertue Et c. de Euchar. Faith is hope and trust In Resp ad Luther f. 397. The same nature and of spring is of faith and loue yea both these are one the selfe same thing The like he hath in 1. Cor. 13. to 4. And generally all Protestants confound faith with hope in that they say as we shall see hereafter art 14. that faith is trust and trust ether is strong hope or as we shall heare P. Martyr there teach differeth not from hope THE CONFERENCE Scripture plainely saieth that Faith Hope and Charitie are three things The same say Catholiks Protestants plainely say that they are the selfe same thing that they are confounded that each one of them is the other ART VII WHETHER FAITH BE greater then Charitie SCRIPTVRE EXPRESSELY DENIETH. 1. Cor. 13. v. 13. And now there remaine Faith Hope Charitie Faith lesse then Charitie these there but the greater of these is charitie CATHOLIKS EXPRESSELY DENIE S. Thomas in 1. Cor. 13. v. 13. These three remaine now but charitie is greater then all PROTESTANTS EXPRESSELY AFFIRME Confessio Augustana c. de discrim ciborum in Melancthon to 3. The doctrine of Iustice by faith must be eminent in Faith aboue workes the Church that faith which beleiueth sinnes to be remitted for Christ be placed farre aboue workes Et c. de bonis operibus Amongst good workes the chiefest and highest worshippe of God is faith it selfe Tindal in Fox p. 1144. We can shew vnto God no greater The diuinest of all Gods guifts honour then to haue faith and trust in him Perkins in Hebr. 11. Hence we gather that faith is more diuine then all the rest of Gods guifts Peter Martyr in locis clas 3. c. 3. § 6. Faith as it is a worke surpasseth by manie degrees other workes Luther in Galat. 3. to 5. fol. 346. If charitie be the forme of faith as they dote streight waies I am forced to thinke that charitie is the chiefest and greatest parte of Christian religion and so I leese Christ In c. 4. fol. 382. Who so teach faith as they attribute more to charitie then to faith they greatly dishonour Christ and wickedly depraue his word De Captiuit Babil to 2. The most excellente worke of all The chiefest f. 74. Faith is the most excellent worke of all workes Postilla in Feria S. Ioannis fol. 93. Whatsoeuer the Ghospell teacheth or commandeth of workes it so teacheth and commandeth as it maketh faith the chiefe Et in Dom. Quinquagesim f. 207. More noble then Charitie Faith is more worthie better and more noble then charitie Herbrandus in Compendio Theol. loco de Iustificat Faith is the chiefest and hardest worshippe which we can giue to God Lobechius Disput 9. Faith hath the first and highest degree amongest all goods Reineccius to 4. Armaturae c. 18. Yea faith is greater then Greater then Charitie Aboue Charitie charitie Caluin in 1. Cor. 13. v. 13. If we sift all the effects of faith and compare them faith wil be found to be superiour in manie points Yea charitie it selfe as the Apostle teacheth 1. Thessalon 1. is the effect of faith but without doubt the effect is inferiour to the cause THE CONFERENCE Scripture expressely saieth that Charitie is greater thē Faith The same say Catholiks Protestants expressely say that faith is to be placed aboue workes is greater nobler better then charitie more diuine then the other guiftes of God that charitie is inferiour to faith ART VIII WHETHER FAITH MAY BE without Charitie or good workes SCRIPTVRE EXPRESSELY AFFIRMETH. Ioan. 12. v. 42. Of the Princes also manie beleiued in him but Faith without workes for the Pharisees they did not confesse that they might not be cast out of the Synagogue For they loued the glorie of men more then the glorie of God 1. Cor. 13. v. 2. If I should haue all faith so that I could remoue mountaines and haue not charitie I am nothing Iames 2. v. 14. What shall it profit my brethren if a man say he hath faith but hath not workes Dauid also when he abused the wife of Vrias and procured him to be slayne had not charitie towards his neighbour nor towards God whome he so greatly offended Nor S. Peter had charitie to Christ when he denied and foreswore him In whome at those times faith was without good yea with verie euill workes CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Session 6. cap. 15. We must teach that by euerie mortall sinne the grace of iustification is lost though not faith PROTESTANTS EXPRESSELY DENIE Whitaker Concion vlt. p. 695. Who thinke that true faith Faith neuer void of good workes may be idly or void of good workes do beleiue against the Confession of our Church That is a false faith which is not ioyned with the keeping of the commandments Iewel in Defense of the Apologie p. 304. Yea say Faith True faith without workes without workes is neuerthelesse a true and reall faith Verily so is fire without heat a true and reall fire If the wicked without good workes haue a true and reall faith then may you also say that the Diuel likewise hath a true and reall faith This faith is no faith It is onely an imaginarie and Mathematicall phantasie Apologia Confess Augustanae c. 3. Our aduersarie teach Not with mortall sinne that faith may be with mortall sinne c. 5. They dreame that faith can stand with mortall sinne C. de resp ad argumenta Faith without good workes is hypocrisie Liber
Concordiae Lutheran cap. 3. True faith is neuer alone but alwaies it hath charitie and Neuer without Charitie hope with it Luther Postilla in Dom. 2. post Trinitat It is impossible to beleiue where charitie wanteth In die Ascens Where faith is sincere it cannot be without workes In festo Sancti Nicolai As fire cannot want heat and smoke so cannot faith be without charitie Zuinglius in Math 19. to 4. It is impossible that iustifying faith be without workes True and iustifying faith can no more be without workes then fire without heat Bucer in Epitom doctrinae Argentin art 8. True faith in Christ can neuer be without liuelie trust in God and firme hope of euerlasting life and burning loue both towards God and men No more without Charitie then Christ without his Spirit Caluin in Antidot Concilij Sess 6. They shall no more seperate faith from charitie thē Christ from his Spirit In. 1. Ioan. 4. v. 7. Away with that foolish fiction of informed faith for if any deuide faith frō charitie he doeth as if he went about to take away heat from the sunne Beza in 1. Cor. 13. v. 2. Iustifying faith which apprehendeth Thou the sunne without heate Gods mercie in Christ in thought may be deuided from charitie but not indeed In 1. Timoth. 4. v. 1. Who separateth faith from the effects of the Spirit of Christ that is from mortification of sinne and viuification of iustice therein testifieth himselfe to be an infidell Pareus l. 3. de Iustif c. 15. Faith cannot be without charitie l. 4. c. 9. Loue canno more be seperated from faith then brightnesse from the sunne THE CONFERENCE Scripture plainely saieth that faith may be without loue without charitie without workes yea with adulterie with murder with deniall of Christ And the same say Catholiks Protestants plainely say that faith true and reall faith cannot be voide of good workes that it is impossible to beleiue without charitie that faith can no more be seperated from charitie then fire from heat the sunne from light or Christ frō his Spirit That faith without workes is a false faith an imaginarie fansie hypocrisie that it is a dreame to say that faith may be with mortall sinne Which contradiction of the Scripture is so manifest as sometimes Protestants confesse it See lib. 2. c. 30. ART IX WHETHER FAITH MAY BE without confession of mouthe SCRIPTVRE EXPRESSELY AFFIRMETH. Ihon. 12. v. 41. Of the the Princes also manie beleiued in him Faith without Confessiō of mouth but for the Pharises they did not confesse that they might not be cast out of the Snagogue S. Peters faith neuer failed as before is shewed and yet he confessed not yea denied and foreswore Christ Marke 14. CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 1. de Iustif c. 15. S. Austin atributeth the same faith to them who did confesse Christ openly and to them who durst not confesse Nether can it be doubted but the faith of them who confessed was true faith in Christ. Therefore also the faith of them who confessed not was true PROTESTANTS EXPRESSELY DENIE Whitaker Cont. 4. q. 6. c. 2. True faith can no more be seperated from confession of mouthe then fire from heat or the sunne Not without Confession of mouth from light and his beames Surely it is not true faith which breedeth not confession Againe If it yeeld and be ouercomen with feare it is not true faith Caluin in Rom. 10. v. 10. Nether can anie beleiue with but he will confesse with mouthe Zanchius in Confess c. 17. to 8. We beleiue that true faith cannot want plaine confession of truth where it needeth Volanus lib. 3. cont Scargam pag. 1071. God giueth true faith to none hut he openly and freely praiseth Christ setting aside all feare and confesseth him securely to be his Lord and Sauiour THE CONFERENCE Scripture plainely saieth that diuers beleiued in Christ who yet for feare did not confesse him that Peters faith failed not though he did not confesse yea denie Christ Catholiks say the same Protestants plainely say that none can beleiue with hart but he confesseth with mouth that true faith can no more be separated from cōfession then fire from heat or the sunne from his beames that if it confesse not it is not true faith that God giueth faith to none but he opēly and freely confesseth ART X. WHETHER FAITH WITHOVT good workes be dead SCRIPTVRE EXPRESSELY AFFIRMETH. Iames 2. v. 20. Faith without workes is dead v. 17. So faith if it haue not workes is dead in itselfe v. 26. For euen as the bodie Faith without workes is dead without the spirit is dead so also faith without workes is dead 1. Cor. 13. v. 2. If I should haue all faith so that I could remoue mountaines and haue not charitie I am nothing CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 6. c. 7. It is most truely saied that faith without workes is dead and idle PROTESTANTS EXPRESSELY DENIE Apologia Eccles Anglic. c. 301. True faith is liuelie and cā in no wise be idle Iewel ib. p. 302. A dead faith is no true faith Confessio Belgica art 24. It cannot be that this holie faith be idle in a man Whitaker Concion vlt. Who thinke that true faith can be idle or dead or void of good workes beleiue against the Confession True faith cannot be dead of our Church Luther in Gal. 2. to 5. The Papists and fanaticall fellows do so vnderstand that faith albeit true if it haue no workes is nothing worth This is false And Postilla in die Epiphaniae condemneth as a point of Papistrie Faith with out workes is vnprofitable Herbrandus in Compendio loco de Fide True faith can neuer be nor be saied to be dead Morlinus apud Schusselburg to 7. Catal. Haeret. p. 168. It is a blasphemous speech Faith without workes is nothing is worth nothing hath no vertue or efficacie p. 169. Who saieth that faith without the presence of workes is nothing simply saieth with the Papists That faith informed with good workes doth iustifie a man p. 178. It is a horrible obscuring and deprauing of Paul that faith without the presence of workes is nothing Schusselburg to 8. Catal. Haeret. p. 513. This proposition is blasphemous Faith in the moment of iustification is nothing if it be there without workes Is it a dead thing as some impious men affirme God will quaile and beat downe this blasphemie in them who do not repent p. 514. The speech of Iames is not to be wrested to the act of iustification For here faith though it be without Faith in the moment of iustification not dead though it be without workes workes and bring with it no merits or workes in the sight of God yet it is not dead In this strife albeit faith espie none of her good workes yet is she not dead albeit she be fainte and weake Bucer in Ioan. 12. Surely I thinke that the faith
them publicans and harlots haue beene saued nether if they be knowne make they a man better Finally they vse to vnderstand the Saintes departed this life by this terme The dead For so doth the Apologie of the Confession of Auspurg c. de Inuocat Sanctorum The confession of Saxonie c. 21. Melancthon in locis c. de Sacramentis c. de Caeremonijs c. de scandalo c. de libertate Whitaker l. 9. cont Dureum sect 36. Wherevpon Kemnitius 3. parte Examinis p. 228. saieth that the Saintes departed are vsually termed The dead CONFERENCE OF THE FORESAIED WORDS Scripture expressely saieth that the soule cannot be killed and that it returneth to God The same say Catholiks Protestants expressely say that the soule dieth that it is a Popes decree that the soule dieth not that it is a monstruous thing to say that it is immortall they adde also that it is by transfusion that after death it feeleth nothing that all or most infantes perish as beasts that the knowledge of the state of soules after this death is not necessarie to saluation nor maketh a man the better ART II. WHETHER MANS SOVLE BE the forme of his bodie SCRIPTVRE EXPRESSELY AFFIRMETH. Gen. 2. v. 7. Our Lord God formed man of the styme of the Soule forme of the bodie earth and breathed into his face the breath of life and man became a liuing soule CATHOLIKS EXPRESSELY AFFIRME S. Thomas 1. parte q. 76. art 4. A reasonable soule is vnited to the bodie as a substantiall forme PROTESTANTS EXPRESSELY DENIE Luther cited in the former article I giue leaue that the Not substantiall forme of the bodie Pope make articles of faith to his followers Such are That the soule is a substantiall forme of the bodie In psal 22. to 3. f. 348. It is not determined according to the spirit of trueth nor according So also Farellus to the authoritie of Scriptures but by the Popes reed according to vaine traditions of men That the essence of God is nether generated nor generateth That the soule is a substantiall forme of the bodie That bread and wine are trāssubstantiated on the altar that one kinde is to be giuen to lay men for the whole Sacrament and like monsters Polanus in Sylloge Thesium parte 2. p. 518. Mans soule is No forme of the bodie no forme of the bodie against Bellarmin Bucanus Instit loco 8. p. 89. The soule is in one onely mēber Not in euerie member of the bodie and place of the bodie THE CONFERENCE Scripture plainely saith that the soule was infused of God into man and that by it he was made a liuing creature The same say Catholiks Protestants plainely say that mans soule is no forme of the bodie that it is monstrous to say that it is the forme of the bodie that it is in one onely parte and place of the bodie and not in the whole bodie ART III. WHETHER THERE BE ANIE resurrection of the dead SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Cor. 15. v. 16. For if the dead rise not againe nether is Christ The dead shall rise risen againe And if Christ be not risen againe vaine is your faith 1. Thessalon 4. v. 14. For if we beleiue that Iesus died and rose againe so also God them that haue slept by Iesus will bring with him And the same is most plainely taught in innumerable places CATHOLIKS EXPRESSELY AFFIRME Catechismus ad Parochos in Exposit Symboli As we beleiue that manie haue beene raised from death so we must beleiue that all shal be raised to life PROTESTANTS EXPRESSELY DENIE Luther l. de seruo arbit to 2. fol. 442. Behould experience what the most excellent witts amongst the Gentils thought of the life to come and the resurrection How much more excellent they were of wit did they not the more thinke the life to come and resurrection to be ridiculous Finally to this day the most Luther not free from denying the resurrection of the dead by how much they are of greater wit and learning do they not the more laughe at that article and accoūt it afable and that opēly And I would to God thoum y Erasmus and I were free from this leauen So rare is there anie faithfull soule touching this article Brentius apud Reginaldum cited in the first article Yea such wordes fall from diuers Protestants by which they signifie No resurrection of the dead that they beleiue not the resurrection of the dead as well when there are drunken as when they are sober in their familiar talkes Vorstius in Apologetica resp ad Homium p. 41. writeth thus Let them see who will enquire these things more curiously what amongst our men Caluin himselfe sometimes thought of this matter in his epistles p. 85. Where Farellus plainely enough Caluin denied the resurrection of the flesh telleth that he not onely doubted of the resurrection of this flesh but thought plaine contrarie from others at that time And neuerthelesse none accursed him therefore of heresie Yea among the Lutherans Iames Schegkius in Antisimonic sect 9. p. 420. Schegkius denied the resurrection of these bodies Openly denied that the same bodies should rise hereafter And yet he was curteously excused of his parteners and it no where appeareth that he was for that condemned of heresie ether of his owne men or of ours Caluin Epistola 104. thus writeth to Laelius Sozinus Sozinus denied the resurrection of the flesh whome Camerarius in vita Melancthonis much commendeth I see that you are not satisfied about the resurrection of the flesh Farellus who was the first Minister of Geneua and whome Caluin and Beza highly cōmend and his picture is put amongst the worthies of the new reformers denied the resurrection of this flesh For thus writeth Caluin to him as reporteth M. Reinalds in Caluinoturcismo l. 3. c. 22. It is no meruaile that the resurrection of this flesh seemeth a Nether Caluin maruaileth at it thing incredible to thee Thou thinkes it sufficeth if thou beleiuest that sometime we shall haue new bodies Behould the first Apostle of Geneua thought the resurrection of this flesh a thing incredible nether that seemed anie meruaill to his Coapostle Caluin Besides all they who as we rehearsed cap. 3. artic 20. denie that Christs blood rose againe denie that there was a perfect resurrection of Christ of whome his blood was a parte and consequently they must denie that the blood of other men shal rise againe and so there shall not be a perfect resurrection of men Moreouer Caluin in 4 c. 1. § 27. saieth that those Corinthians who denied the resurrection were not excluded from Gods mercie Sadeel and Theses Posnan c. 12. pag. 806. Protestants account deniers of the resurrection to be members of the Church and children of God and faithfull that they kept the name of a true Chruch which also saieth Riuet tract 1. sect 39. Beza 2 parte respons ad Acta Montisbel pa. 253.
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
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
from euill to good because it is saied absolutely Zacharie 1. ver 3. Conuert to me saieth the Lord of hostes and I will conuert to you they limitate this onely to outward conuersion Peter Martyr in Roman 11. The Prophet spoake not of inward iustification but of outward conuersion to good workes If we proue that we are not infallibly certaine of forgiuenesse Touching Iustification of sinnes or eternall punishment because it is saied absolutely Ioel. 2. v. 14. Who knoweth if he God will conuert and forgiue and the like is saied Ion. 3. v. 9. Kemnice in locis part 2. tit de Argum. limitateth this to forgiuenesse of temporall punishment and saieth All the speach of the Prophet tendeth to that he treateth of remission of temporall punishment In like sorte he limitateth manie other places of Scripture in which forgiuenesse is attributed to workes onely to forgiuenesse of temporall punishment That also of Tobie cap. 4. Almes deliuereth from death he restraineth to temporall death And in like manner promises made to good workes he limitateth to certaine blessings in this world or in the next but will not haue them extended to eternall life And finally wheresoeuer in the Scripture anie man praieth God to iudge or reward him according to his iustice he limitateth that to the iustice of his cause or quarell with other men If we proue that euerlasting happines is giuen for good Touching eternall life workes because S. Iames saieth cap. 1. ver 25. He that hath remained in it not made a forgetfull hearer but a doer of the worke this man shal be blessed in his deed they limitate this to blessednes in this life Schlusselburg to 8. Catal. Haeret. p. 497. thus answereth to this place To be blessed is not alwaies taken in holie writ for eternall saluation but for blessednes in this life If we proue that we must not onely beleiue but also keepe the law because Christ saieth Math. 5. ver 18. I am not come to break the law but to fulfill Caluin ibid. answereth Here is treated of doctrine not of life Touching doctrine we must not imagin anie abrogation of the law by the coming of Christ And v. 19. where is saied One iot or one tittle shall not passe of the law till all be fulfilled Caluin ibid. saieth I answere that word be done or fulfilled is not referred to mens liues but to the solide trueth of doctrine If we proue that our consciences are obliged by the particular Touching laws of men iust lawes of Princes because it is absolutely saied Rom. 3. v. 2. He that resisteth power resisteth the ordinance of of God and v. 5. Be subiect of necessitie not onely for wrath but also for conscience sake they limitate these words to the power of Magistrates in generall Daneus Contr. 5. p. 1127. To obey the Magistrate in generall is a matter of conscience but to obey this or that law of the Magistrate wholy and in all points we are not bound in conscience And Whitaker libr. 8. cont Dureum sect vlt. We must obey the Magistrate in generall for conscience sake because by a generall precept we are commanded to obey the Magistrate but particular lawes of Magistrates haue no command ouer our consciences In like sorte Caluin 4. Instit c. 10. § 5. Wherefore thus in forme I frame my ninth argument who not onely in so manie and so great matters do contradict such words of holie Scripture and in such sense as we haue seene but also take so much vpon them as limitate and restraine so manie and so weightie sentences of Scripture they are to be thought to gayne say the right sense of Scripture But Protestants do so Therefore c. CHAPTER X. THAT PROTESTANTS CHANGE manie absolute Propositions of Scripture into conditionals THE tenth argument shal be taken from that Protestants are forced to change manie and weightie absolute Propositions of Scripture into conditionals For if we proue that absolutely God will not the death Touching God of a sinner but rather his life and conuersion because he absolutely saieth Ezechiel 18. and 33. I will not the death of a sinner but rather that he be conuerted and liue Caluin l. de Praedestinat pag. 706. answereth Whereas the Prophets speach exhorteth to pennace no maruaile if God say he will haue all to be saued but the mutuall relation betwene threats and promises sheweth that such kind of speaches are conditionall So the promises which inuite all to saluation shew not what simply and precisely God hath decreed in his secret counsaile but what he is readie to doe to all that are brought to faith and pennance Touching the Church if we proue that the gates of Touching the Church hell shall not preuaile against her because Christ doth absolutely so promise Math. 16. ver 16. Besnagus l. de statu Eccles cap. 8. and others adde this condition If she forsake not her dutie and the word of God If we proue that simply we must heare the Pastors of the Church because Christ saieth Luk. 10. ver 16. He that heareth you heareth me and he that despiseth you despiseth me Caluin ib. addeth this condition If the Church do faithfully her dutie If we proue that the Church is simply infallible because 1. Timoth. 3. she is simply called the pillar and strength of trueth Vallada in Apol. cont Episcop Lusonensem cap. 20. answereth The visible Church cannot be the pillar of trueth but as it is grounded vpon the doctrine of the Apostles Vorstius in Antibell pag. 143. The Apostle speaketh conditionally to wit as long as the Church perseuereth to be the Church of Christ Academia Nemaus resp ad Tournon p. 546. Let it be a true and faithfull Church if it discerne trueth from falsitie by vndoubted and authenticall trueth If we proue that the Church is simply to be heard because Christ saieth Math. 18. ver 17. If he heare not the Church let him be to thee as an Ethnick and Publican White in his way p. 78. answereth The sense is that we must obediently heare the Church and obey her not simply in all things but conditionally as long as she speaketh agreably to Gods word And Author respons ad Theses Vademont pag. 688. The answere is easie and readie As long as the Church teacheth the word of God she is to be heard but her authoritie is none when she seperateth her selfe from Gods word And when Bellarmin had brought manie places of Scripture to proue that the Church cannot faile Vorstius libr. cit pag. answereth In them certaine conditionall promises are proposed vnto vs by which eternall saluation and securitie against Satan death c. is promised of God to all and euerie faithfull to wit as farre forth and as long as they shal be such or perseuer in true faith If we proue that there are some doers of the law as Touching Gods law well as there are hearers because Saint Paul saieth absolutely Rom. 2.
them and neglect and condemne it THE 23. argument wherewith we will proue the opposition of Protestants with the Scripture shal be because sometimes they be forced to acknowledge that they contradict the vniforme consent of the Fathers Councels and Church yea neglect and contemne it That sometimes they confesse the vniforme consent Protest confesse that â—hey are against Fathers How manie soeuer of the Fathers Councels and Church is against them is manifest For thus writeth Luther in 2. Petri to 5. fol. 490. Here stumbled how manie soeuer ether Fathers are Doctors haue heretofore expounded the Scripture as when that Math. 16. Thou art Peter c. they interpreted of the Pope Tom. 2. l. de lib. arbit fol 480. What auaileth it if one shall relie vpon the ancient Fathers approued by the course of so manie ages Were All of them they not all of them together blind Et to 6. in Gen. c. 42. Here surely all the Fathers Austin Ambrose c. were deceaued nor vnderstood any thing Kemnice in loc part 1. p. 166. All antiquitie with one mouth reiect those propositions That all things that are done are done necessarilie That men sinne of necessitie And yet Protestants teach so as appeareth l. 1. c. 2. art 8. c. 21. art 1. 2. Schlusselburg to 8. Catal. p. 379. We deny that The ancient Doctors the ancient Doctors of the Church were Catholiks euery where for they were deceaued sometimes and peruerted some articles of faith Zuingle in Respons ad Epist Constant to 1. speaking of the exposition of Malachias touching sacrifice in the Church saieth The exposition of the Ancient is reiected And l. de Baptism to 2. We must say that almost all whosoeuer haue Almost all from the Apostles Ould and new All Diuines written vpon baptisme euen from the very Apostles time haue erred from the marke and that not in few points Wherefore we will see what thing baptisme is after a farre other manner then ether the ancient or the new writers yea then those of our dayes haue done Ib. fol. 74. Nether they onely say that Saint Ihons baptisme is different from Christs but also all Diuines whome I remember euer to haue read doe follow this their sentence most constantly Ib. in Paraen fol. 603. They were Fathers begot the Popedome the most wicked brood of Antichrist Bullinger dec 4. serm 10. It is true which they say that the ancieÌ„ts prated for the dead Gualter in Actor 19. hom 125. It is euident that the Fathers abused this place It deceaued them that they thought Ihons baptisme of water and Christs to be differeÌ„t P. Martyr l. de votis Surely that I may confesse that which is true we haue them Fathers harder against vs in this cause In 1. Cor. 15. All the Fathers make for this opinion Againe We All the Fathers confesse freely that the Fathers make differences of rewards Zanchius de Eccles cap. 9. tom 8. The Fathers exposition is not admitted in this place Agayne The Fathers exposition is The Fathers not admitted in this place Vpon this rock that is vpon Peter Musculus in locis tit de signis The Fathers doe attribute more efficacie to our Sacraments then to those of the ould testament in so much as they say they be effectuall signes of grace This error is to be beaten out of the heads of all the faithfull Ib. tit de bapt The Fathers did denie saluation to the children of ChristiaÌ„s takeÌ„ away by death before they were baptized Caluin in 1. Cor. 7. v. 5. The Fathers Let no man meruaile that in this matter we freely dissent froÌ„ the Fathers Againe Fathers erred in approuing inconsiderately the vow of chastitie Ib. v. 7. The Fathers will haue virginitie to be a worshippe of God Now therein is a pernitious error In Act 19. v. 9. With the Fathers that opinioÌ„ had force that Ihons and Christs baptismes were different And for breuities sake to omit his In how manie points Caluin is against the Fathers words 2. Inst c. 2. § 4. he confesseth that the Fathers be against him touching free will c. 4. § 3. touching permissioÌ„ of sinne c. 14. § 3. touching Christ mediator as he is God c. 16. § 9. touching the desceÌ„t of Christ to hell Et l. 3. c. 4. § 38 39. touching satisfactioÌ„ c. 5. § 10. touching praier for the dead Et l. 4. c. 15. § 7. touching the differeÌ„ce betwixt S. Ihons and Christs Baptisme § 20. touchings laicks baptizing in case of necessitie c. 17. § 39. touching the carying of the Eucharist to the sick c. 18. § 10. touching Sacrifice Et § 43. touching exufflation and chrisme in baptisme The like he acknowledgeth Luc. 7. v. 13. Math. 19. v. 9. 17. 1. Cor. 15. v. 10. Hebr. 7. v. 9. other where ofteÌ„ Beza in resp ad Cast vo 1. Theol. We see that this place especially was wrested by the Fathers for to proue their limbus And the Fathers from hence also deuised that descent of Christs soule into hell Besides in Marc. 1. v. 4. In act 2. v. 27. In c. 19. v. 2. In Rom. 4. v. 11. and otherwhere ofteÌ„times he professeth to disagree froÌ„ the Fathers Dan. CoÌ„tr. 3. p. 277. saieth that the Fathers haue most naughtily expouÌ„ded that saying of Christ Math. 16. Thou art Peter of the person of Peter Et. p. 281. They haue most naughtily expounded the place Sadeel ad art abiur 26. We hould this article of Christs desceÌ„t but we vnderstaÌ„d it otherwise theÌ„ the Fathers did Whitaker Contr. 2. q. 5. c. 7. We confesse indeed that some Popish errors are ancient and held and defended of the Fathers which truely we doe freely and openly professe Lib. 6. cont Dur. sect 7. Your Poperie is errors of the Fathers mingle mangle of Popish religion is pached vp of the errors of the Fathers lib. 8. sect 7. Both of them iustly exclude that fictitious limbus of the Fathers l. 2. de Script p. 280. Luther durst dissent from the Fathers whome he perceaued plainely to dissent from the Scriptures Perkins in Gal. 1. vers 8 Manie doctrines From the time of the Apoles haue beene receaued and beleiued euen from the time of the Apostles of the intercession of Saints of the praier to the dead and for the dead in purgatorie and the the like and these doctrines haue beene confirmed by diuers reuelations Spalata l. 5. de Repub c. 11. n. 41. That Preists doe truely and properly forgiue sinnes Common consent of Fathers Vniuersally receaued by the keyes is the most common consent of the Fathers cap. 8. numero 37. It was a most ancient custome and most vniuersally receaued in the Church that praiers and oblatioÌ„s should be made for the dead Sutclif l. 1. de Eccles Bellarmin meaneth any consent whatsoeuer with the Fathers in doctrine of free will of mens satisfactions for sinnes of limbus of purgatorie of praier for the
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
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
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