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
vnited THE CONFERENCE Scripture expressely saieth that Christ was inuocated as he was Sonne of Dauid and as in the time of his passion he had not yet entred into his kingdome and that he was adored as he was a child and the sonne of Marie The same saye Catholiks Protestants expressely saye that Christ as man is not to be inuocated that according to his humanitie he heareth not our praiers in heauen that as man he is no way to be worshipped that Godhead is the onely proper obiect of religious worshippe that who direct their inuocation or adoration to Christs humanitie blaspheme God are true Idolaters blaspheme God and are accursed by Gods mouth Which are so opposite to Scripture as Some Protestants confesse it See l. 2. c. vlt. ART IV. WHETHER CHRIST AS MAN or the humanitie of Christ had power to quicken to remitte sinnes to worke miracles SCRIPTVRE EXPRESSELY AFFIRMETH. Mathew 9. v. 6. and 8. But that you may know that the Christ as maÌ„ had power to forgiue sinnes Sonne of man hath power in earth to forgiue sinnes And the multitudes seing it were affraied glorified God that gaue such power to men Ihon. 6. v. 54. He that eateth my flesh and drinketh my blood To giue life hath life euerlasting Acts. 4. vers 10. In the name of Iesus Christ of Nazareth To worke miracles whom you did crucifie whom God hath raised from the dead in this same this man standeth before you whole Hebrews 9. v. 19. For if the blood of goates and of oxen and the asses of an heifer being sprincled sanctifieth the polluted to the cleansing of the flesh how much more shall the blood of Christ who by the holie Ghost offered him selfe vnspotted vnto God To puâ—ge from sinne cleanse our conscience from dead workes to serue the liuing God CATHOLIKS EXPRESSELY AFFIRME S. Thomas 3. parte 416. art 11. The power of forgiuing sinnes consisteth in Christs diuine nature by authoritie but in his humane nature it is instrumentally and by ministerie PROTESTANTS EXPRESSELY DENIE Perkins in Galat. 3. v. 5. Not Christ himselfe as man could As man he could not worke a miracle Not profitable as man worke a true miracle Zuinglius l. de ver falsa relig c. de Euchar. to 2. Christ is profitable to vs on that parte wherewith he descended from heauen not on that whereby he was borne of the immaculate Virgin Agayne He could be profitable onely according to his diuinitie Which he repeateth in Ioan. 6. to m. 4. and there addeth Christs flesh profiteth nothing nothing at all His flesh profiteth nothing at all Had no power to giue life Beza in Colloq Montisbel p. 276. In the meane time we deny that Christs flesh is truly viuificall A gayne But that there is any power or vertue of quickning in Christs flesh for which power imparted to it it may be saied viuificall and to quicken that we deny And p. 279. The vertue of quickning is so proper to the diuinitie as it cannot be communicated euen to the flesh of Christ nor to any other creature vnlesse it be turned into the diuinitie Lib. cont Brent col 1. pag. 527. he denieth that Christs humanitie forgiueth sinnes by vertue of the diuinitie which had giuen this power to it And p. 545. saieth Note that the power of sauing is not attributed to the flesh though assumpted but to the diuinitie of which it is assumpted And in Colloq cit p. 228. The raising of the dead is the worke of the diuinitie Nor to raise the dead onely which cannot be attributed to the humanitie of Christ Daneus Controu 4. q. 9. p. 195. Christ the Sonne of man liuing on earth remitted sinnes but not as man but as God as in Remitted not sinnes as maÌ„ the same diuine nature he wrought miracles not as man Sadeel respons ad Art abiurat 5. Our life firstly properly and precisely proceedeth from the diuine nature And the diuines Nor heareth our praiers of Heidelberg before cited Christ as man heareth not our praiers in heauen THE CONFERENCE Scripture expressely saieth that the Sonne of man had in earth power to forgiue sinnes that who eateth his flesh hath life euerlasting that in the name of Christ crucified miracles were wrought that his blood clenseth our consciences from sinnes The same say Catholiks Protestants expressely teach the contrarie that Christ as man was not profitable vnto vs that his flesh profiteth nothing at all that it is not viuificall not hath any vertue of quickning that the diuinitie hath not giuen it any power of forgiuen sinnes that our life proceedeth precisely from the diuinitie that Christ as man did not forgiue sinnes did not worke any miracle could not worke any miracle that the raising of the dead caÌ„not be attributed to his humanitie Which are so contrarie to the Scripture as diuers Protestants do acknowledge it See l. 2. c. 30. ART V. WHETHER CHRIST AS MAN or his humanitie were euerie where SCRIPTVRE EXPRESSELY DENIETH. Mathew 28. v. 6. I know that you seeke Iesus that was crucified Christs bodie not in the Sepulcher after his resurrection He is not here Ihon 11. v. 15. Iesus saied to them plainly Lazarus is dead and Not where Lazarus died Not whereâ—e was sought I am glad for your sake that you may beleiue because I was not there And c. 6. v. 24. When therefore the multitude saw that Iesus was not there not his disciples they c. CATHOLIKS EXPRESSELY DENIE Card. Bellarmin l. 3. de Incarnat c. 11. That Christs humanitie is eueriewhere is against Scripture PROTESTANTS EXPRESSELY AFFIRME Luther in Defens verb. caenae to 7. fol. 394. Christ manifestly Christs bodie in heauen and earth testifieth that his bodie is at once in heauen and in earth or rather present euery where Which he oftentimes repeateth Wherevpon Zuinglius resp ad Confes Lutheri to 2. fol. 446. saieth that Luther affirmeth Christ to be in euerie In eueriâ— place place no lesse according to his humane nature then his diuine Brentius apud Bezam lib. cont ipsum vol. 1. Theol. p. 516. It is necessarie that wheresoeuer the diuinitie of Christ is Wheresoeuer his godhead is there also he haue with him his humane nature Gerlachius tom 2. disput 2. p. 25. We put the humane nature of Christ almightie and in all places Smidelin in Hospin part 2. Hist fol. 323. The Humanitie of Christ is euerie where Which he and his followers defended openly in the Conference at Mulbrun and Montbelgard THE CONFERENCE Scripture expressely saieth that Christ as man was not in the sepulcher after his resurrection that he was not where Lazarus died that he was not where the Iewes sought him The same say Catholiks Protestants expressely say that Christs bodie is euery where that his humanitie is wheresoeuer his diuinitie is that his humane nature is in all places Which is so opposite to Scripture as manie Protestants
Christ merited to him selfe exaltation THE CONFERENCE Scripture expressely saieth that Christ was exalted and had a name giuen him aboue all names because he humbled him selfe that he was crowned with glorie because of his passion The same say Catholiks Protestants expressely say that Christ did not merit his exaltation did not merit any thing to him selfe could not merit to be iudge of the world and head of Angels ART XVI WHETHER CHRIST REDEEmed vs with a sufficient price or truely merited our redemption SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Cor. 6. v. 20. You are bought with a great price Christ bought vs with a great price 1. Timoth. 2. v. 6. For there is one God one also mediatour of God and men man Christ Iesus who gaue him selfe a redemption in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for all 1. Peter 2. ver 18. Knowing that not with corruptible things gould or siluer you are redeemed from your vaine conuersation With his pretious blood of your fathers tradition but with the pretious blood as it were of an immaculate and vnspotted lambe Christ 1. Ihon 3. v. 16. In this we haue knowne the charitie of God because he hath yeelded his life for vs. c. 4. v. 10. He hath loued vs and sent his sonne a propitiation for our sinnes Mathew 20. ver 28. The Sonne of man is come to giue his life a redemption in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for manie Rom. 3. v. 24. Iustified gratis by his grace by the redemption in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in Christ Iesus Psalm 129. v. 7. Because with our Lord is mercie and with him plenteous redemption CATHOLIKS EXPRESSELY AFFIRME S. Thomas 3. part artic 2. Christ suffering of charitie and obedience did giue God some thing more then the recompence of the offence of all mankinde did exact The passion of Christ was not onely a sufficient obut also a superaboundant satisfaction for the sinnes of mankinde PROTESTANTS EXPRESSELY DENIE Tindal in Fox his Acts printed An. 1610. pag. 1136. Christ Christ merited not heaueÌ„ with all his works did not merite heauen Daneus Controu 2. lib. 5. p. 210. Three necessarie conditioÌ„s of merite do faile in the workes of a creature and of Christ man towards God For by the vnion hypostaticall Christ doth not He did not merit merite Page 200. Christ as man properly merited nothing with God P. 202. Yea not in this forme of a seruant could Christ merite any thing to himselfe because in this forme he was a credture But a creature can merite nothing of his Creator Caluin 2. Instit c. 17 § 1. Truely I confesse that if any would simply and by himselfe oppose Christ vnto the iudgment of God there were no place for merite because there will not be found in man any worth which may merite before God § vlt. With what merits could man obtaine to be iudge of the world and head of Angels 3. Instit c. 11. § 12. It is fondly obiected of him that the power of iustifying farre supasseth both men and Angels seing this dependeth not vpon the worth of any creature but of Gods ordination If the Angels would satisfie God they would auaile nothing because they were not destinated to this end but this was proper to Christ man who was subiect to the law for to redceme vs from the curse of the law And Respons ad quaest Sozin Christ could merit nothing but through the pleasure of God Et in Ioan. 4. v. 10. When Christ is sated to haue appeased the Father towards vs this is referred to our sense For as we are guiltie to our selues we cannot conceaue God but as angrie and offended till Christ absolue vs from the guilt Wherefore touching the feeling of our faith God beginneth to loue vs in Christ Spindlerus apud Scusselburg l. 4. Theol. Caluin c. 5. The His death no sufficient redemption for all sinnes Lutherans erre in saying that Christs death was a sufficient redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the sinnes of all and euerie man Piscator apud Vorstium in Parasceue c. 6. Christ died not sufficiently much lesse effectually for all Welsingius apud Homium in Specim Controuer Belgic His blood satisfied not Gods iustice art 21. That Christs blood satisfied Gods iustice for our sinnes is no where extant and it is plainly contrarie to the free and iust remission of sinnes which God hath offered to vs by Christ And the same say other Protestants as Caluin reporteth 2. Instit c. 17. § 1. and Beza in Absters calumn Heshusij p. 324. Slatius apud Homium loc cit There is question whether Christ properly satisfied not Christ properly satisfied for vs. We denie it And the same hath Vorstius ib. Who also addeth That Christ satisfied by a certaine acceptation not by exact identitie Pareus l. 5 de Iustific c. 3. To merit is the parte of seruants To merite is serutle and sordid serutle and sordid THE CONFERENCE Scripture expressely saieth that Christ bought vs with a great price that he gaue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a ransom or price of redemption for vs that he redeemed vs with his pretious blood that God gaue his life for vs sent his sonne a propitiation for our sinnes that with God there is plentuous redemption Catholiks say the same Protestants expressely say the contrarie that Christ could not merite heauen had no place for merit if we respect the iudgment of God did not merite three conditions necessatie to merite wanted in his works that power of meriting in him depended of Gods pleasure and ordination That properly he did not satisfie for vs that his blood did not satisfie Gods iustice that his death was not a sufficient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ransom for all that to merite is seruile and sordid ART XVII WHETHER CHRIST REDEEmed vs by his blood or corporall death SCRIPTVRE EXPRESSELY AFFIRMETH. Coloss 1. ver 22. And you whereas some time alienated and Christ redeemed vs by his death By his blood By he oblacion of his bodie enemies in sense in euill works yet now he hath reconciled in the bodie of his flesh by death vers 20. Pacifying by the blood of his crosse whether the things in earth or the things that are in heauen Hebrews 10. v. 10. In the which will we are sanctified by the oblation of the bodie of Iesus Christ once c. 9. vers 12. By his owne blood entred once into the Holies eternall redemption being found Ephes 1. v. 6. In whome we haue redemption by his blood the remissâ—on of sinnes 1. Peter v. 19. You are redeemed with the pretious blood as it were of an immaculate and vnsported lambe Christ Acts 20. v. 28. The holie Ghost hath placed you Bishops to rule the Church of God which he hath purchased with his owne blood Apocalips 5. v. 9. Thou hast redeemed vs to God in thy blood CATHOLIKS EXPRESSELY AFFIRME S. Thomas 3. part q. 48. art 5.
that what the Scripture simply saieth is the bodie and blood of Christ Protestāts say is onely ostensiuely or in shew onely figurasiuely by resemblance and no otherwaies but metonymically not properly no otherwise then a keye is a house is the bodie and blood of Christ Fourthly they cōtradict the holie Scripture in that they denie that Christs bodie is present in the Supper in the Eucharist in the Eucharisticall bread or in the Sacrament in which according to Christs words it was so present as he badde his Apostles take it with their hands and eate it The Pseudosynod of London in Hospin part 2. Histor d. 220. No faithfull man ought to beleiue or professe the reall Reall presence not to be beleiued Christs bodie not in the Sacrament Not present in substance and substantiall presence of Christs flesh in the Eucharist Whitaker in Respons ad Demonstr Sanderi pag. 741. Christs bodie is not in the Sacrament nor in infinite Sacraments Iuel Defens Apol. p. 221. Thus is Christs bodie present not really nor in suhstance but onely in misterie Agayne As Christ is present in the one Sacrament of Baptisme euen so and none otherwise is he present in the other of the Eucharist which Absent in bodie he repeateth p. 264. And p. 234. Christ is present in maiestie absent in bodie 272. By abuse of speech they say the bodie of As the people in the Cuppe Christ is laied vpon the table 273. As people is in the Cuppe so is Christs blood in the Cuppe The like he hath artic 8. diuis As he dieth in the Sacrament 1 And art 12. diuis 14. As Christ dyeth in the Sacrament so is his bodie present in the Sacrament Perkins in his Ref. Cathol Contr. 10 ca. 1. We hould and Present as a thing to the name teach that Christs bodie and blood are not present with the bread and wine in respect of place of coexistence but by Sacramentall relation or this manner When a word is vttered the same comes to the eare and at the same instāt the thing signified comes to the mynde and thus by relation the word and the thing spoaken of are both present together Zuinglius in Respons ad Propos Eckij to 2. fol. 576. of this proposition The true and liuelie bodie of Christ and his blood are present in the Sacrament if the Altar Maketh this Not present in the Sacrament censure This proposition is nether pious nor Christian Serm. 1. Bernae fol. 527. Three articles of Christian faith directly fight against the presence of the bodie and blood of Christ in the Supper Not in the Supper Present by cōtemplation In Respons ad Lutherum fol. 363. By contemplation Christ is in the Eucharist 420. As for substance there is nothing present besides bread and wine 456. We willingly graunt and confesse that Christs bodie is in the Supper in the same manner As our bodies are in heauen that our bodies are now in heauen And in epist ad Principes fol. 546. Seing all this presence is nothing without the speculation Present by speculation of faith it belongeth to faith that these things are or be made present And apud Hospin part 2. Histor fol. 102. I By contemplation beleiue that in the Supper of the Eucharist Christs true bodie is present by contemplation of faith that is that they who giue thāks to the Lord for the guifts giuen vs in his Sonne do acknowledge him to haue taken true flesh truely to haue suffered in it truely to haue wiped away our sinnes with his blood and so that all the matter done by Christ is made as it were present by contemplation of faith But that Christs bodie should be really and in substance present we do not onely denie but auouch to be an error Tigurini in Hospin part 2. fol. 161. The sacramentall vnion By signification wholy consisteth in significatiō And in Scusselburg l. 1. Theol. Caluin art 21. The bodie and blood of Christ are by mere imagination By mere imagination in the Sacrament of the Supper And Carolstadius ib. art 20. The bodie of Christ is not in the Supper Christ is not in Not in the Supper the Sacrament nether can be in it Caluin 4. Instit c. 17. § 30. Whereas our Mediatour is euerie where whole he is alwaies present to his seruants and in the Supper affor deth himselfe present in a speciall manner but so as he is whole there not wholy * Totus nō totum because in his flesh he is contained in heauen vntill he come to iudgment In Defens 2. cont Westphal p. 774. I saied that Christs bodie is exhibited Not present in substance effectually in the Supper not naturally according to vertue not according to substance Se more ib. p. 778. 779 In Consens de re Sacrament art 25. It must needs be that Christs bodie be As farre frō vs as heauen from carth as farre distant from vs as heauen is from earth Which Beza often times repeateth as cont Brent vol. 1. pag. 574. De hypostat vnione pag. 638. lib. quaest resp pag. 673. Resp ad Andream pag. 130. Apol. 1. cont Sainctem p. 302. Resp ad Repetit eiusdem c. 10. p. 50. also Daneus cont Kemnit c. 30. and others Beza cont Heshus vol. 1. p. 278. We say not that Christs Not present in the bread bodie is present in the bread Respons ad Acta Torgensia vol. 368. We may easily vnderstand and declare out of the word the sacramentall manner of presence to wit such as the thing signified Present as the abiect is the thought is offered to the vnderstanding to be knowne and approued and by faith to be embraced and applied to the beleiuer And epist 76. What this presence is we clearly vnderstand and perceaue out of the word of God to wit such as the thing thought vpon is present to our thought and the thing beleiued is present to faith And as Grauerus in Absurdis Caluin cap. 3. § 43. saieth This presence he plainely putteth in imagination Present in imagination Zanchius in Hospin l. cit f. 316. Touching the presence of Christs bodie in the Supper I protest that I do not willingly dispute No ward of presence in the Scripture of it because I read no word of it in Scripture The like he hath l. 2. Epist p. 69. and 89. Peter Martyr in Schusselburg l. 3. Theol. Caluin art 8. I remoue the presence of Christs bodie from the Eucharist And l. Presence remoued from the Eucharist cont Gardiner col 815. The presence of Christs bodie in heauen directly feighteth with the presence thereof in the Sacrament col 994. If besides signification he will that there is a reall presence No presence besides signification that we altogether denie More of their like speaches may be seene in my Latin booke c. 10. art 1. But by these it is
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
power did open the shut dores The dores were not shut in the very instant of his passing See more art 23. Scripture Hauing a great high preist that hath penetrated Christ penetrated the heauen Not penetrated them Christ praieth for vs. He praieth not for vs. the heauenes Iesus the Sonne of God Protestants Christ ascended without penetration of quantities VVe admit no penetration See art 14. Scripture I will aske the Father VVho also maketh intercession for vs. Protestants VVe may not imagin that Christ as a Suppliant praieth for vs. His death and resurrection are in steed of an eternall intercession See more art 25. CHAPTER IV. OF ANGELS AND SAINTES SCripture And the Angell of our Lord answered and saied O Angels pray for vs. Lord of Hostes how long will thou not haue mercie on Hierusalem Protestants The Scripture teacheth not that Angels pray They pray not We denie that the holie Angels do pray in particular for our necessities See art 4. Scripture And he preuailed against the Angel and was Angels to be praied vnto Not to be praied vnto strenghtned and he wept and besought him Protestants The inuocation of Saints and Angels is impious See art 8. Scripture Our lord opened the eyes of Balaam and he saw the Angels to be bowed vnto Angel standing in the way with a drawne sword and he adored him flat to the ground Protestants We must beware that we nether adore nor worship Not to be bowed vnto Angels He could not fall downe to the Angel without diminishing Gods honour See art 11. Scripture Nether take thou away thy mercie from vs for God to be praied by the names of Saintes Not so to be praied Abraham thy beloued and Isaac thy seruant and Israel the holie one Protestants In the Prophets there is not found anie such inuocation Heare me o God for Abraham God is not to be besought by the names of Saintes See more art 9. Scripture For your selues know how you ought to imitate vs. Saintes to be imitated Not to be imitated God protecteth vs for the Saintes sake Not for their sakes Some Saintes bad power to worke miracles None had such power Santes receaue men into eternall tabernacles They do not receaue Be ye followers of me Protestants These trifles ought not to be sung to the people that they should imitate the Saintes God requireth that we follow his scripture only and not the examples of Saintes See art 12. Scripture I will protect this cittie and saue it for my self and for Dauid my seruant Protestants It is not to be borne that they say through Gods liberalitie and Christs grace the merits of Saints do profit vs to protection See art 10. Scripture And he gaue them power to cure infirmities and to cast out Diuels Protestants God neuer gaue anie man power of working miracles ether mediatly or immediatly See art 16. Scripture Make vnto you freinds of the mammon of iniquitie that when you faile they may receaue you into the eternall tabernacles Protestants VVe must not vnderstand that men shall receaue vs into eternall tabernacles See art 13. Scripture They shal be priests of God and Christ and shall Saints reigne with him reigne with him Protestants The Saints do not reigne with Christ. See art They reigne not with him 16. Scripture And he that shall ouercome and keepe my workes Saintes rule nations vnto the end I will giue him power ouer the nations and he shall rule them with a rodde of yron Protestants It is an errour that Angels or the soules of the They rule them not blessed men are appointed of God to rule and gouerne vs. See art 16. cit CHAPTER V. OF THE SCRIPTVRE OR WORD OF GOD. SCripture Paule according to the wisdome giuen him hath Some things in Scripture are hard written as also in all Epistles speaking in them of these things in which are certaine hard to be vnderstood Protestants Peter saieth not that Paules Epistles are obscure No thing hard no nor that there are some obscure things in Paules Epistles No parte of the Scripture is obscure How can the Scripture be called obscure in anie parte See more art 1. Scripture Iesus began to preach and say Doe pennance for The Ghospel preacheth pennance It preacheth it not the kingdom of heaune is at hand Protestants The Ghospell properly is not a preaching of pennance The Ghospell preacheth not to vs that this or that is to be done or exacteth any thing of vs. See more art 4. Scripture If thou will enter into life keepe the commandments Promiseth life conditionally Protestants The Ghospell promiseth saluation euen to those Not conditionally that haue no good workes at all The Ghospel requireth not workes to saluation See more art 6. Ghospell not contrarie to the law Scripture Doe we then destroie the law by faith God forbid But we establish the law Protestants The Ghospell is truly opposite to the law The law It is contrarie to it aad the Ghospell of themselues wholy fight one with the other See more art 7. Scripture All things must needs be fulfilled which are written Moises law commandeth faith in Christ It commandeth it not Traditions to be kept Not to be kept in the law of Moises and the Prophets and the Psalmes of me Protestants Faith in Christ the law neuer knew The law of Moises commandeth not faith in Christ See more art 8. Scripture Hould the traditions which you haue learnt whether it be by word or by our epistle Protestants VVe care not for vnwritten traditions we acknowledge no word but that which is written See more art 9. CHAPTER VI. OF S. PETER AND THE APOSTLES SCripture Thou art Peter and vpon this rock will I build Church built vpon Peter my Church Protestants Peter is not rock because Christ did not build Not vpon Peter his Church vpon Peter See more art 2. Scripture And I say to thee Thou art Peter And to thee Keyos giuen to Peter I will giue the keyes of the kingdome of heauen Protestants Christ called faith the rock to which rock not to Not giuen to him Peter be gaue these keyâ—s See art 3. Scripture I haue praied for thee Peter that thy faith faile Peters faith failed not It failed not Protestants For a time surely Peters saith failed whiles he denied Christ It is a blasphemous speech that Peter denying Christ did not lese his faith See more art 4. Scripture And the wall of the cittie hauing twelue foundations The Apostles foundations and in them twelue names of the twelue Apostles of the lambe Protestants The Apostles were not the foundations See Not foundations more art 5. Scripture He that heareth you heareth me The Apostles simply to be heard Not simply to be heard Protestants The Apostles be not simply to be heard but to be examined according to the rule of Scripture S. Paules
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
because you haue loued me Protestants The obedience which the faithfull giue to him is not so much a cause why he continueth his loue towards them as an effect of his loue See art 17. Scripture When you shall haue done all things that are commanded We ought to doe good workes you say we are vnprofitable seruants we haue done that which we ought to doe Protestants Thou owest nothing to God but faith This phrase We ought not of the law A faithfull man ought to doe good workes belongeth not to Christians See more art 18. Scripture I haue inclined my hart to do thy iustification for We may doe good for reward We may not euer for reward Protestants If thou pray fast c. Beware thou doest it not for that end that thou maiest reape anie temporall or eternall profit See more art 19. CHAPTER XV. OF GOOD VVORKES IN PARTICVLER SCripture I say to the vnmaried and to widous It is good for It is good not to marrie them if they so abide Protestants It is not good for a man to be single for it is not It is not good pleasant not honest nor profitable See more art 1. Single life counsâ—lled Noâ— counselled Scripture Art thou loose from a wife Seek not a wife Protestants Paule will haue vniuersally all to be married God pronounceth the sentence that he will haue none to be vnmarried See more art 4. Scripture He that ioyneth his virgin in matrimonie doth Virginitie is a vertue well and he that ioyneth not doth better Protestants Virginitie is no vertue but a thing indifferent Not a vertue We thinke that virginitie is nothing See more articul 2. Scripture He that ioyneth his virgin in matrimonie doth Virginitie better then marriage Not better well and he that ioyneth not doth better Protestants Single life in it selfe is much more baser then marriage To beget children is the cheefest worke after preaching See more art 3. Scripture Who departed not from the temple by fastings and Fasting seruice of God praiers seruing night and daye Protestants Fasting of it selfe is an indifferent thing It is a No seruice of God naughtie superstition to thinke that fasting is a parte of Gods seruice See more art 5. Scripture This kinde of Diuels is not cast out but by Fasting driveth away Diuels It driueth theÌ„ not praier and fasting Protestants The ridiculous Papists make fasting an antidote to driue away Diuels See art 6. Scripture I Daniell mourned the dayes of three weeks desiderable Choice of meats good bread I did not eate and flesh and wine entred not into my mouth Protestants We hould this distinction of meats to be foolish Not good and wicked Choice of meates vpon certaine dayes S. Paule attributeth to the doctrin of Diuels See more art 7. Scripture I desire that praiers be made for all men Praier to be made for all Not for all Protestants Nether must we pray for euerie one We must not make praiers for the sinnes of the reprobates See more artic 8. Scripture It is a holie cogitation to pray for the dead that Good to pray for the dead they my be loosed from sinnes Protestants We detest praiers for the dead That forme of Not good praier God giue the dead a happie resurrection is to be reiected Praier in an vnknowne language good See more art 9. Scripture saieth of one praying in the Church in an vnknowne tongue Indeed thou giuest thankes well Protestants We detest praiers in an vnknowne tongue It is Not good repugnant to Scripture and contrarie to sense of nature See more art 12. Scripture Vow ye and render to our Lord your God Vowes good Not good Protestants Vowes are against the ordinance of God vowes do not become Christians See more art 14. Scripture If thou will be perfect goe sell all thou hast Forsaking of riches counselled Not counselled and giue to the poore and thou shalt haue treasure in heauen Protestants The forsaking of goods hath no commandment nor counsell in Scripture See more art 16. Scripture Almes deliuereth from all sinne and from Almes deliuereth from death Not from death Penall workes a parte of pennance No parte of pennance death Protestants Almes deliuereth not from temporall death nor from eternall death See more art 15. Scripture If in Tyre and Sidon had beene wrought the miracles that haue bene wrought in you they had done pennance in hairecloth and ashes Protestants Ashes sackcloth was no parte of pennance Sackcloth and ashes are only an externall signe of pennance See more art 18. Scripture The child grew and was strengthned in spirit Eremiticall life good and was in the deserts vntill the daye of his manifestation in Israel Protestants Eremiticall life is clownish sauage and farre Not good from ciuilitie See more art 20. Scripture God saw their Niniuites workes that they were The Niniuites peÌ„nance true Not true conuerted from their euill way c. Protestants The pennance of the Niniuites was not true pennance See more art 19. CHAPTER XVI OF SINNE SCripture He that committeth sinne is of the Diuell Great sinners are of the Diuell Not all Protestants Nether the faithfull who sinne by chance or of them selues by weaknes but such as giue them selues to sinne serue the Diuell and ought to be called Sonnes of the Diuell See more art Scripture You are euacuated from Christ that are iustified Sinne putteth out of grace in the law you are fallen from grace Protestants Not anie enormious sinne obscureth grace much It putteth not lesse extinguisheth it The faithfull sinne but fall not from grace See more art 6. No murderer hath life Some murderer hath Iustice standeth not with sinne It standeth with sinne Sinne to be redeemed with almes Not to be redeemed with almes Sin purged by workes Not purged by them Great sinne seperateth from God Seperateth not Sinne cause of damnatioÌ„ Scripture No murderer hath life euerlasting abiding in him selfe Protestants Dauid a murderer was not yet quite spoiled of spirituall life not yet depriued of iustification See more art 6. cit Scripture What participation hath iustice with iniquitie Protestants Sinne dwelleth together with iustice in vs. A worke is partly good partly euill See more art 7. Scripture Redeeme thou thy sinnes with almes Protestants Should not Christ haue died in vaine for sinnes if sinnes could be redeemed with almes See more art 8. Scripture By mercie and faith sinnes are purged Protestants If purging of sinnes be giuen to mens workes then is Christ dead in vaine See art 8. cit Scripture Nether fornicatours nor adulterers shall possesse the kingdome of God Protestants Sinne shall not drawe vs from Christ though we commit fornication or murder a thousand times a daye See more art 9. Scripture Departe from me ye accursed into euerlasting fire for I was an hungred and you gaue me not to eate Protestants Those
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
Sadeel speaketh Lib. de Sacrament Manducat p. 300. Beza l. de vnione hypostat vol. 3. p. 97. Apol. 1. cont Saintem Martyr in locis class 2. c. 16. § 12. in Disput Oxionensi p. 227. l. 1. epist Zanchij pag. 411. Whitaker l. 2. cont Dur. sect 8. Wherevpon iustly saied Smidelin the Lutheran vnto Bezâ— in Colloq Montisbel p. 26. They giue greater power to their faith then to God Tilenus in Syntagm c. 7. Who pretend that Christ with Someâ—hings repugne to Gods power his bodie did penetrate the stone that couered his tombe or the dores shut do affirme that which repugneth to the nature of a glorified bodie and to Gods power in working miracles Dareus cited by Smidelin in Colloq Montisbel p. 178. by Schusselburg l. 1. Theol. Caluin art 3. Christ could not so much as will that his bodie were at once in manie places because he could not performe it And when C Bellarmin did argue in this sorte God in the booke of Numbers ca. 5. did giue water power to kill adulteresse weomen and c. 21. gaue the brasen serpent vertue to cure therefore he can giue the word of baptisme vertue to change the water Daneus answereth Controu 3. c. 20. in these words God can not giue that power to any creatures vnlesse he make them true God cannot make water to kill and substantiall Gods and transfuse his power into them It is false that water Numb 5. had power to kill or the brasen serpent Numb 25. had power to cure Besides many Protestants say that God cannot giue to the Sacraments power to worke grace nor to men power to forgiue sinnes or to worke miracles and such like THE CONFERENCE Scripture expressely saieth that God is almightie that he can do all things that all things are possible to him and nothing impossible The same say Catholiks Protestants expressely say the contrarie that God hath no absolute power that the saying of Scripture All things are possible to God hath some exception that his omnipotencie is tied to an order that he can not put a bodie in manie places at once or not extensiuely in place that he cannot giue to water power to kill that his omnipoteÌ„cie beareth not some thing extendeth not to some thing and that some things repugne vnto it ART XXV WHETHER GOD CAN MAKE a Camelle passe through a needls eye SCRIPTVRE EXPRESSELY AFFIRMETH. Marke 10. v. 25. 26. It is easier for a Camelle to passe through God caÌ„ make a Camelle passe through a needls eye a needles eye then for a rich man to enter into the kingdome of heauen With men it is impossible And Matth. 19. This is impossble but not with God CATHOLIKS EXPRESSELY AFFIRME Card. Bellarmin lib. 3. de Euchar. cap. 6. The Pelagians saied that it was impossble for a Camelle remaining a Camelle to passe through a needls eye but not if he were lessened to the smalnes of a thred This is refuted because it is not impossible with men for a Camelle to passe through a needls eye if he cease to be a Camelle and be changed into a small thred PROTESTANTS EXPRESSELY DENIE Willet Controu 13. q. 1. pag. 609. It is not proued out of It is impossible to God this place that God caÌ„ draw the huge bodie of a Camelle through a needle remaining still of that bignesse no more then that it is possible for God to bring a proud rich arrogant man to heauen his affections not altered both these are impossible to God And the same say Spalatensis l. 5. de Repub. c. 6. nu 179. Bel in his Iesuits Antepaste p. 47. and others Beza in Marc. 10. ver 26. Can God make that a Camelle remayning such as it is by nature may passe through a needls eye No. Bucanus in institutio loc 48. pag. 797. God can make that a Camelle passe through a needls eye but not leauing him such as he is by nature but making him so small as is needfull THE CONFERENCE Scripture expressely saieth that God can make a Camelle passe through a needls eye Catholiks say the same Protestants saie that God can not make a Camelle passe through a needls eye as long as he retaineth the bignesse of a Camelle ART XXVI WHETHER THAT BE possible to God which shall neuer be SCRIPTVRE EXPRESSELY AFFIRMETH. Mathew 3. ver 9. I tell you that God is able of these stones to God can do that which shall neuer be raise vp children to Abraham Mathew 26. vers 53. Thinkest thou that I cannot aske my Father and he will giue me presently more then twelue legions of Angels CATHOLIKS EXPRESSELY AFFIRME Card. Bellarmin lib. 3. de Euchar. cap. 2. The Scriptures do most plainly teach that God can do manie things which he will neuer do PROTESTANTS EXPRESSELY DENIE Beza in Colloq Montisbel p. 25. We say that God is so almightie for so much as belongeth to his power considered by it He cannot do that which he hath not decreed to doe His power must be measured by his will selfe as he cannot do that indeed which he hath decreed not doe Ministri in Colloq Parisiens die 5. The omnipotencie of God must be measured according to his will and things which belonge to his nature The same insinuateth Caluin 1. Institut c. 16. § 3. Where he will not admitt any omnipotencie of God but onely that which is effectuall operatiue and is continually working THE CONFERENCE Scripture expressely saieth that God can doe that which he will not doe The same say Catholiks Protestants expressely say that he can not doe that which he hath decreed not to doe that his omnipotencie must be measured according to his will that he hath no omnipotencie but that which is continually working ART XXVII WHETHER GODS TRVE Miracles be a sufficient testimonie of truth SCRIPTVRE EXPRESSELY AFFIRMETH. Ihon. 5. vers 36. But I haue a greater testimonie then Ihon Gods miracles a sufficieÌ„t testimonie For the workes which the Father hath giuen me to perfit them the verie workes themselues which I doe giue testimonie of me that the Father hath sent me Cap. 10. ver 38. If I doe not the workes of my Father beleiue me not But if I doe and if you will no beleiue me beleiue the workes Luke 11. v. 20. But if I in the finger of God do cast out Diuels surely the kingdome of God is come vpon you Marke 16. v. vlt. But they going forth preached euerie where our Lord working withall and confirming the worke with signes that followed CATHOLIKS EXPRESSELY AFFIRME Card. Bellarmin lib. 4. de Ecclesiast cap. 14. A miracle is a sufficient testimonie and where is a true miracle there is true faith PROTESTANTS EXPRESSELY DENIE Whitaker Controu 2. quaest 5. cap. 12. pag. 528. I say No miracle is a sufficient testimonie that out of nether kind of miracles true or apparent there can be taken a sufficient testimonie or a certaine argument gathered
6. c. 9. Howbeit Christ died for all yet notwithstanding all receaue not the benefit of his death PROTESTANTS EXPRESSELY DENIE Perkins de Praedest to 1. col 144. It is maruailous absurd Redeemed not all that Christ on his parte should haue redeemed and reconciled to God all and euerie one and yet that in the ende manie of these should be damned De Serm. Dom. to 2. col 341. The opinion of vniuersall redemption is an inuention of mans braine Caluin in 1. Ioan. 2. v. 2. cit Vnder all he doth not comprehend the reprobats In 1. Tim. 2. v. 5. The vniuersall particle must be referred to all kind of men not to all persons Sadeel ad Art abiur 7. They speake amisse who say that by Redeemed not the sinnes of the whole world Christs death the sinnes of the whole world were redeemed Piscator l. 2. Thes p. 371. Christ died not vniuersally for all men but for the elect onely We denie that Christ died sufficiently for all but not effectually P. 177. Christ died nor for all but for some Bucanus Instit Theol. loco 36. Is not Christ the redeemer of all No. More of their like sayings may be seene in my Latin booke c. 1. art 19. THE CONFERENCE Scripture expressely teacheth that Christ died for all that are dead that he gaue himselfe a redemption for all that he tasted death for all that he is the Sauiour of all men the Sauiour of the world the propitiation not onely of our sinnes but of all the whole world Catholiks teach the same Protestants expressely teach the contrarie that Christ on his parte redeemed not all and euerie one that vniuersall redemption is an inuention of mans braine that Christ died not vniuersally for all redeemed not the sinnes of the whole world nether sufficiently nor effectually died for all died but for some is not redeemer of all Which diuers Protestants confesse to be contrarie to Scripture See l. 2. c. 30. ART XX. WHETHER THE BLOOD wherewith Christ redeemed vs was putrefied and corrupted SCRIPTVRE EXPRESSELY DENIETH. Acts 2. v. 27. Because thou wilt not leaue my soule in hell nor Gods holie did not see corruption giue thy Holie to see corruption 1. Peter 1. v. 19. Knowing that not with corruptible things gould or siluer you are redeemed from your vaine conuersation of your fathers traditions but with the pretious blood as it were of an immaculate and vnspotted lambe Christ. CATHOLIKS EXPRESSELY DENIE S. Thomas 3. par q. 34. art â— All the blood that flowed out of the bodie of Christ did rise in Christs bodie sith it belonged to the truth of his humane nature PROTESTANTS EXPRESSELY AFFIRME Perkins in Apoc. 1. to 2. col 41. The substance of that blood The substaÌ„ce of Christ blood perished of Christ which was shed did perish whatsoeuer the Papists do prate In Cathol reform CoÌ„tr. 10. c. 3. That blood which ranne out the feet and hands and siâ—e of Christ vpon the crosse was not gathered vp againe and put into the vâ—iâ—â—es Nâ—â— the collection was needls and none knowes what is become of this blood The same insinuateth Whitaker Contr. 2 q. 1 c. 9. p. 437. Beza in 2. part Resp ad Acta Colloq Montisbel p. 108. It were curious and profane to enquire what became of that selfe same blood which ranne out of the wounds of Christ and whether it were taken againe of him when he arose Musculus in locis Tit. de Caena We need not dispute of the blood of Christ what became of it after it was spilt on the grouÌ„d whether it were taken againe into his glorified bodie or no. Schusselbur lib. 1. Theol. Caluin art 20. reporteth Curaeus saying Christs blood shed for vs on the crosse was long Long since consumed Putrified since consumed And Erastus his companians teaching That Christs blood which he shed for our siâ—nes is putrified and no more in being Germanus Bauarus in Feuaâ—dent l. 4. Theomach Caluin c. 16. The substantiall blood of Christ is not giuen in the Supper because it was corrupted on the ground Corrupted THE CONFERENCE Scripture expressely saieth that we were not redeemed with corruptible things but with the pretious blood of Christ that God suffered not his Holie to see corruption The same say Catholiks Protestants expressely say that it is profane to enquire what is become of Christs blood that long since it is consumed corrupted not gathered againe perished and is no more in being ART XXI WHETHER CHRISTS SOVLE descended to Hell SCRIPTVRE EXPRESSELY AFFIRMETH. Actes 2. v. 27. Thou wilt not leaue my soule in Hell Et v. Was in Hell 31. Foreseing he spake of the resurrection of Christ for nether was he left in Hell nether did his flesh see corruption CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Actor 2. v. 27. This place doth plainly proue the descent of Christ into Hell in soule according to the article of Christian beleefe PROTESTANTS EXPRESSELY DENIE Whitaker l. 8. cont Dur. sect 23. Caluin defendeth that Neuer went to Hell Descended not to Hell Christs soule neuer went to the places of Hell And l. 9. sect 27. I beleiue that Christs soule seperated from the bodie not onely did not descend to Hell but streight mounted to Heauen Rogers vpon the 3. Article of Protestants Confession saieth that Carlile against D. Smithe pa. 28. 77. calleth this article of Christ descent into hell an error and a fable A fable Perkins in Explicat Symboli to 1. col 678. If we say that Christ in soule descended into Hell we plainly take away that manifest opposition betweene the first and the second Adam Beza in Actor 2. v. 27. Who by Hell vnderstand the place which is commoÌ„ly called Hell as if the soule of Christ had indeed descended thither surely are much deceaued Serranus cont Hayum part 3. pag. 722. Beza desirous to Descent to Hell a fable stoppe the way to that Popish fable of the descent of Christs soule into hell c. Hemingius in Enchir. Theolog. class 3. pag. 263. It skilleth not greatly to know how Christ descended into Hell so that with true faith we hould that he deliuered vs from the power of Hell Aretius in locis part 1. fol. 72. Other Protestants denie To be taken out of the Creed all descent of Christ into Hell Some of them eagerly impugne this descent for they say that this sentence is to be taken out of the Creede Ministers of Anhalt apud Hospin in Concordia discordi fol. 87. The Diuines of Berge haue done well that through ours and other mens admonitions they haue put out the article of the descent into Hell THE CONFERENCE Scripture expressely affirmeth that Christs soule was in Hell and our Creed saieth that he descended into Hell The same say Catholiks Protestants expressely denie that Christs soule descended to Hell went to the places of Hell and say that the descent of Christ into Hell is a Popish
Ether the doores of themselues opened to Christ or he passed through the walls Piscator in Respons ad Buscherum c. 13. As if it were not more probable that Christ by his diuine power did open the shut doores More of their like sayings may be seene in my Latin booke chapt 2. art 23. THE CONFERENCE Scripture expressely saieth that Christ entred to his disciples the doores being shut and when the doores were shut The same say Catholiks Protestants expressely say that the doores were not shut in the instant of Christs entrance that Christ truely opened the doores that the doores of themselues opened and gaue place Which doctrin diuers Protestants confesse to be contrarie to Scripture See lib. 2. c. 30. ART XXIV WHETHER CHRIST PENEtrated the Heauens SCRIPTVRE EXPRESSELY AFFIRMETH. Hebrews 4. v. 14. Hauing therefore a great high Preist that Christ penetrated the Heauenes hath penetrated the Heauens Iesus the Sonne of God CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 3. de Euchar. c. 6. It cannot be temerariously saied of the bodie of Christ that the Heauens were broaken when he ascended to his Father PROTESTANTS EXPRESSELY DENIE Vorstius in Antibellarm p 402. The question is begged in Did not penetrate heauē all the examples which are bought to proue penetration of quantites whereas in truth no such thing is any where redde in Scripture Spalatensis lib. 5. de Republic cap. 6. num 182. I admit no penetration Gualterus in Ioan. 20. calleth it a monstruous new doctrin to say that twoe bodies can be at once in the same place Tilenus in Syntagm cap. 8. saieth that Christ ascended without penetration of quantities And the Ministers in the Conference at Paris 1588. affirmed that he could not ascend but renting and breaking the Heauens THE CONFERENCE Scripture expressely teacheth that Christ penetrated the Heauens The same say Catholiks Protestants expressely teach that in Scripture there is no example of penetration that they admit no penetration that it is a monstruous new doctrin that Christ ascended without penetration and could not ascend but by renting the heauens ART XXV WHETHER CHRISTS DO IN heauen pray for vs SCRIPTVRE EXPRESSELY AFFIRMETH. Ihon 14. ver 16. And I will aske the Father and he will giue Christ our aduocate with the Father Maketh incession for vs. you an other Paraclete 1. Ihon 2. v. 1. But and if any man shall sinne we haue an aduocate with the Father Iesus Christ the iust Rom. 8. vers 34. Christ Iesus that died yea that is risen also againe who is on the right hand of God who also maketh intertercession for vs. Hebrews 7. v. 25. Whereby he is able to saue also for euer going by himselfe to God alwaies liuing to make intercession for vs. CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 1. de Sanctis c. 20. Christ praieth for all Et. l. 2. de Missa c. 8. Christ is our onely immediate intercessor with his Father Tolet in Ihon. 16. Annot. 35. The holie Fathers teach that Christ in heauen as man praieth his Father for vs albeit some denie it but improbably PROTESTANTS EXPRESSELY DENIE Peter Martyr in 1. Corint 13. But they must know that Christs intercessiō with the Father for vs is nothing else but that Christs intercession nothing but c he is alwaies present with the Father and that by his prosence because he was deliuered to death for vs Gods mercie towards the elect is most speedily obtained Caluin in Ioan. 16. v. 26. But when it is saied that Christ praieth for vs to his Father we must not imagin any carnall thing of him as if falling at his Fathers fect he humblie made Maketh not būble praier praier but the vertue of his Sacrifice wherewith he once pacified God to vs being euer of force this effectuall blood with which he clensed our sinnes and the obedience which he performed are a continuall intercession for vs. And in Rom. 8. v. 34. he saieth that because his death and resurrection are in steed of an eternall intercession and haue the efficacie of a liuely praier he is saied to intercede for vs. The like hath Perkins de Serie Causarum to 1. col 21. Bezain Confess c. 4. sect 16. Nether therefore may we imagin Praieth not as a Suppliāt that Christ as a Suppliant praieth for vs but he reconcileth vs to the Father by the perpetuall odour of his onely sacrifice and maketh our praiers effectuall before God Bucanus in Instit Theol. loco 35. Christ not by a gesture or praier as casting himselfe at his Fathers feet doth humbly pray for vs but both by the merite and vertue of his death and also by offering our praiers to the Father The like say others as may be seene in my Latin booke c. 2. art 25. THE CONFERENCE Scripture expressely saieth that Christ in heauen is our aduocate asketh for vs maketh intercession for vs. The same say Catholiks Protestants expressely say that Christs intercession is nothing else but his presence with his Father that he doth not humbly make praier for vs that his death and resurrection are in steed of praier that he praieth not for vs as a Suppliant that he doth not humbly pray for vs. A SVMME OF THIS CHAPTER OF CHRIST In the former Chapter we shewed that Protestants crie that we make a new God and that this fault rather falleth vpon them now we will shew that they obiect the like vnto vs concerning Christ and that themselfes are faultie therein M. Perkins in Cathol reform Controu 9. cap. 11. thus writeth of Catholiks They worshippe an other Christ then we doe And in Conflictu Christi cum Diabolo tom 2. col 130. The Papists Christ is a feigned Christ In Apocal. 2. col 189. The Papists Christ is a false Christ yea Protestants new Christ an idol of Christ But out of that which hath beene related in this chapter it will appeare that the Catholiks Christ is the true Christ described vnto vs by the Scripture and that the Protestants Christ is a quite different and opposite Christ For the Christ which Scripture and Catholiks propose is as he is man to be worshipped to be called vpon head of the Church lawmaker iudge can forgiue sinnes worke miracles None of which things agree to the Protestants Christ According to Protestants Christ as man was ignorant most truely a sinner was afraied of his saluation but not according to Catholiks According to Scripture and Catholiks Christ merited some thing for himselfe truely merited our redemption and that by his bodilie death or blood nether was his blood corrupted but according to Protestants he merited nothing for himselfe merited not our redemption with a iust price but by acceptation of his Father nor by his corporall death but by some greater matter and his blood was corrupted nor is now any more in being According to the Scripture and Catholiks Christ died for the wicked for the damned for all descended into hell was free
Soules be already fully happie they may easily harken to vs and request helpe of God So that for to bereaue vs of the praiers of Saints they bereaue them of their heauenlie felicitie THE CONFERENCE Scripture expressely affirmeth that the Saints are now before the throne of God and in his temple and that the good theefe was in paradise with Christ The same say Catholiks Protestants expressely denie that Saints enioy their assured felicitie their present glorie and happines and say that their hope is differred vnto the last daye that all the Saints sleepe vnto the last day and know not what is done that they as yet enioye not their essentiall glorie and felicitie ART III. WHETHER THE GLORIE OF all the Saints be equall SCRIPTVRE EXPRESSELY DENIETH. 1. Corina 15. ver 41. One indeed glorie of the sunne an other Saints differ in glorie glorie of the moone and other glorie of the starres For starre differeth from starre in glorie so also the resurrection of the dead CATHOLIKS EXPRESSELY DENIE C. Bellarm. l. 3. de Iustif c. 16. The testimonies of the Scripture do teach that the rewards in heauen are not equall PROTESTANTS EXPRESSELY AFFIRME Peter Martyr in 1. Cor. 15. v. 32. But if God in giuing euerlasting No degrees of reward life do not respect the worth of our workes whence shall we gather these degrees of rewards Againe our aduersaries haue deuised this distinction of substantiall and accidentall reward They shall haue the brightnes of the sunne that is equally Equall glorie the greatest glorie Pareus l. 5. de Iustif c. 20. The Papists do feigne diuers degrees of eternall life But whence haue they the degrees which they make Perkins in Galat. 1. tom 2. All the elect enjoy equall essentiall Equall essentiall glorie glorie Caluin in Matth. 20. Some Protestant interpreters do gather this summe Because the heauenlie inheritance is not gotten by merite of workes but is giuen freely that the glorie of all shal be equall THE CONFERENCE Scripture expressely teacheth that the dead shall rise as differēt in glorie as one starre differeth from an other The same say Catholiks Protestants expressely teach that there is no distinction of substantiall or accidentall glorie that the substantiall glorie of all the elect shal be equall that there are no degrees of euerlasting life no degrees of reward in heauen that all shall equally enioy the greatest glorie Which some Protestants confesse to be repugnant to Scripture See lib. 2. c. 30. ART XX. WHETHER ANGELS AND Saints in heauen pray for vs SCRIPTVRE EXPRESSELY AFFIRMETH. Zacharie 1. v. 12. And the Angel of our Lord answered and Angels pray for vs. saied O Lord of hosts how long wilt thou not haue mercie on Hierusalem and on the citties of Iuda with which thou hast beene angrie 2. Machabees 15. v. 12. And the vision was in this manner And Saints Onias who had beene the high preist a good and benigne man stretching forth his hands praied for all the people of the Iewes v. 14. This is a louer of his brethren and of the people of Israel this is he that praieth much for the people and for the whole cittie Hieremie the Prophet of God CATHOLIKS EXPRESSELY AFFIRME Councel of Trent sess 25. cap. de Inuocat saieth that their opinion is impious who say that the Saints pray not for vs. PROTESTANTS EXPRESSELY DENIE Confession of France art 24. We beleiue that whatsoeuer Saints pray not for vs. men haue feigned of the praier of Saints is nothing else but the frauds and deceit of Sathan The like hath Confes Heluet. c. 5. and Apol. Confes August c. de inuocat Willet Controu 9. quaest 3. pag. 440. Saints do not pray for vs. Whitaker ad Rat. 4. Compiani Whether the Martyrs and Saints in heauen do pray to Christ for vs we know not Zuinglius in Explanat art 20. There cannot be alledged out of the Bible any doctrin or exāple that proueth Saints in heauen to pray for vs. If as you feigne they pray for vs they will moue God nothing For it is not done from the heart Bullinger Decade 4. Serm. 5. The Scripture teacheth not Angels pray not for vs. that Angels pray De Origin cultus Diuorum cap. 15. It becometh not the Saints taking to themselues the office of Christ to pray for vs. Caluin 3. Instit c. 20. § 21. What Angel or Diuel euer tould any man any sillable of this praier of Saints which they feigne In 1. Tim. 2. v. 5. It is a mere fiction bred in the braines that the dead pray for vs. Daneus Controu 7. p. 1311. They request nothing of God Nether in generall nor in particuler ether in generall or in particular for the necessities of those that liue on earth Polanus in Disp priuat disp 25. The Saints departed pray not God for the liuing ether in generall or in particular Vorstius in Antibellarm pa. 281. We denie that the holie Angels and especially the soules of the Iust departed hence do pray in particular for our necessities Pareus in Colloq Swal 3. They should sinne if they They should sinne if they praied for vs. praied for vs. Because they should both accuse God of vnmercifulnes as if he heard not sufficiently Christs praiers and also should reproue Christ of weaknes and fluggishnes THE CONFERENCE Scripture expressely teacheth that an Angel and Onias and Hieremie after their death did pray for the people The same say Catholiks Protestants expressely teach that nether Angels nor Saints pray for vs that it becometh not them to pray for vs that they should sinne if they praied for vs that they do it not frō their heart that they pray nether in generall nor in particular for vs that the praier of Saints is a fiction fraude and deceit of the diuell Which is so opposite to Scripture as some Protestants acknowledge it See lib. 2. c. 30. ART V. WHETHER SAINTS IN heauen care for our matters SCRIPTVRE EXPRESSELY AFFIRMETH. 2. Machabees 15. ver 12. and 15. And the vision was in this Saints haue care for vs. manner And that Hieremie put forth his right hand and gaue vnto Iudas a sword of gould saying Take the holie sword a gift from God wherewith thou shalt ouerthrow the aduersaries of my people Israel 1. Cor. 13. v. 8. Charitie neuer falleth away 2. Peter 1. vers 15. And I will do my diligence you to haue often after my decease also that you may keepe a memorie of these things CATHOLIKS EXPRESSELY AFFIRME Card. Bellarm. l. 1. de Sanctis c. 18. The Angels pray for vs and haue care of vs in particuler therefore much more the spirits of holie men PROTESTANTS EXPRESSELY DENIE Tindal in Fox Acts p. 1137. What buildest thou Churches Saints be not our freinds foūdest Abbies Chauntries and Colleges in the honour of Saints to my Mother S. Peter Paul and Saints that be dead to make of them thy freinds They need it
title and power Againe Peter had no primacie amongst the Apostles CONFERENCE OF THE FORESAIED WORDS Scripture expressely saieth that S. Peter was the first of the Apostles Catholiks say the same Protestants expressely say that S. Peter had no primacie at all and suspect that the word First is added to the Scripture they say also that Saint Peter had nothing which was not common to the other Apostles that all the Apostles were equall in dignitie authotitie title and power that there was altogether equalitie amongst thē and none greater then an other that S. Paul was equall to S. Peter in all points nay greater then he by the testimonie of Christ ART II. WHETHER THE CHVRCH was built vpon S. Peter himselfe PROTESTANTS EXPRESSELY AFFIRME Math. 16. v. 18. And I say to thee That thou art Peter and vpon The Church built vpon S. Peter this rock will I build my Church And I will giue thee the keyes of the kingdome of heauen CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Promptuar Cath. in Festo Petri Pauli S. Chrisostome doth diligently teach that twoe things were here giuen to Peter The one the guift of the Father to wit the reuelalation of the word incarnate The other the proper guift of the Sonne to be the rock of the Church PROTESTANTS EXPRESSELY DENIE Whitaker Controu 4. q. 2 c. 2. Peter is not the rock because Not vpon S. Peter Christ doth not build his Church vpon Peter Luther in Matth. 16. to 5. vpon this that is vpon me not vpō thee Item He cannot be vnderstood to build vpon Peter Zuinglius l. de vera falsa relig cap. de Clauibus I will build my Church vpon this rock not vpon thee for thou art not the rock Againe Onely Christ not Peter is the rock vpon the which the Church standeth Bucer in Matth. 16. Faith in Christ is that rock vpon which the Church is saied to be built not that man Peter Caluin in Math. 16. v. 19. He faigneth that Peter is called the foūdation of the Church But who seeth not that he giueth that to the person of a man vhich was spoaken of Peters faith Beza in Matth. 16. v. 18. But Mathew or whosoeuer was his interpretour seemeth by this difference of words to distinguish Peter from that rock on which the building relieth Zanchius l. de Eccles c. 9. The opposition of the Fathers is not admitted in this place vpon this rock that is vpon Peter Vorstius in Antibell p. 64. Our men vse to answere that by the name of Rock not the person but the faith or confession of Peter or Christ himselfe is to be vnderstood More of their like sayings may be seene in my Latin booke c. 5. art 2. THE CONFERENCE Scripture expressely teacheth that Christ speaking to Peter himselfe hath in the words which immediatly goe before that clause vpon this rock c as also in the which immediatly follow it and designing S. Peters person both by his Father and by his proper name Peter which he had giuen to him Which both in the Syriack tongue in which Christ spoake and in the Hebrew tongue in which Saint Mathew wrote his Ghospell is wholy one and the selfe same word that Rock is and also in the Greek language is equiualent or synonimall with it as Protestants confesse and finally designing him by that pronoune This saied vpon this Rock which is as much as is he had saied vpon this Peter I will build my Church The same say Catholiks Protestants expressely say that S. Peter is not the Rock of the Church not the foundation not he vpon whome the Church is built Which is so manifest a contradiction of Scripture as manie Protestants confesse it See libr. 2. cap. 30. ART III. WHETHER THE KEYES OF the kingdome of heauen were giuen to S. Peter himselfe SCRIPTVRE EXPRESSELY AFFIRMETH. Mathew 16. vers 18. 19. And I say to thee That thou The keyes giuen to S. Peter art Peter And I will giue to thee the keyes of the kingdome of heauen CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Prompt Cathol in Festo Petri Pauli The power of the keyes was promised by Christ to Peter alone and therefore it was truely giuen PROTESTANTS EXPRESSELY DENIE Whitaker Controu 9. quaest 5. c. 3. Surely the keyes of the Not to any one men Church were not giuen to any one singular man but to the Church it selfe Bucher in Matth. 16. This power of the keyes is in the whole Church but the authoritie of administring it is in the Preists and Bishops as in ould time in Rome the power was in the people the authoritie in the Senate Articuli Smalcaldici We must needs confesse that the keyes belong not to the person of any one man hut to the Church Daneus Contr. 3. c. 10. p. 244. Christ called faith the rock Not to Saint Peter to which rock not to Peter he gaue these keyes and the strength against the power and gates of Hell THE CONFERENCE Scripture expressely teacheth that Christ promised and consequently gaue the keyes of Heauen vnto S. Peter The same say Catholiks Protestants expressely teach that the power of the keyes is not in the priests and Bishops that they were not giuen to Peter nor to any one singular man Which contradiction of the Scripture is so plaine as some Protestants acknowledge it See l. 2. c. 30 ART IV. WHETHER S. PETERS faith failed SCRIPTVRE EXPRESSELY AFFIRMETH. Luc. 22. v. 31. And our Lord saied Simon Simon behould Saint Peters faith failed not Sathan hath required to haue you for to sift as wheat But I haue praied for thee that thy faith faile not CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Lucae 22. v. 32. Christ doth in those words manifestly teach that S. Peters faith should not faile PROTESTANTS EXPRESSELY DENIE Whitaker Cont. 4. q. 2. c. 2. Whē Bellarmin had saied Peter lost charitie but not faith when he denied Christ answereth It seemeth that a greater wound was giuen to his faith then to his Saints Peters faith failed charitie Againe That was surely a short apostasie Hutterus in Analysi Cōfess Augustan art 12. It is a blasphemous speech of Beza when he writeth That Peter denying Christ did not loose his faith Reineccius to 1. Armat c. 22. Peter retained not faith And to 3. c. 4. For a time Peters faith surely failed whiles he denyed Christ Daneus Contr. 3. c. 10. Bellarmin dreameth when he saieth that Peters faith could not faile For by the deniall which afterward he made it appeareth to be false which he impudently affirmeth of the indefectibilitie of Peters faith The same he hath ibid. lib. 4. cap. 3. Lambertus and Schusselb l. 1. Theol. Caluin art 14. saieth that Peter when he fell had not that true faith wherewith we trust in God alone and the infidelitie preuailed against Peter Iunius Contro 3. l. 1. c. 10. Certainly Peter erred from faith THE CONFERENCE Scripture expressely
Ghost and wine of the Supper then a visible word Cont. Heshus pag. 861. The bread of the Eucharist in the same maner is called the bodie of Christ as the doue is called the holie Ghost And 4. Instit c. 17. § 14. The Supper is nothing els but a visible testificatiō of that promise which is Ioan. 6. to wit that Christ is the bread of life which came from heauen Beza in Colloq Montisbel p. 42. The disciples saw that Mere bread and wine Christ held bread and that it was mere bread and wine which he gaue with his hands Cont. Illy ric col 2. Theol. p. 149. I say No better then water of baptisme that the water of baptisme is as well the blood of the Lord as that bread is his bodie Cont. Heshus vol. 1. p. 308. The bread is no otherwise the bodie and wine no otherwise the blood then the water of baptisme is blood And in 1. Corint 5. vers 7. The No otherwise then the pascall lambe Pascall lambe is called Christ in the selfe same manner that that bread is saied to be the bodie of Christ which was giuen for vs. Daneus Cont. de Euchar. cap. 13. The Fathers will haue the Onely symbol and signe bread and wine to be onely symbols and signes of the true and essentiall bodie and blood of Christ Peter Martyr apud Coccium to 2 l. 6. art 1. The bread and Onely type and signe wine are onely types and signes of the bodie and blood of Christ And hereupon albeit as Zanchius confesseth in Resp ad Arian col 876. the Roman Church doth keepe baptisme and the Supper or as Caluin speaketh the halfe parte of the Supper is remaining in Poperie yet neuerthelesse they sometime terme our Eucharist a Crust of bread as doth Whitaker Contr. 1. q. 2. c. 16. and Perkins de Sermon Dom. col 554. Sometimes a small crust of bread as Caluin Admonit vlt. p. 800. cont Versipel p. 358. in Math. 19. v. 13. Sometimes a Crust as Whitaker Contr. 2. q. 6. c. 3. Beza in Confess c. 7. sect 11. Sometimes a gobbet of bread as Whitaker in place last cited Sometime a most profane crust as Beza li. quaest vol. 3 p. 355. Sometime a cake and crust as Peter Martyr orat 1. Tigurin Sometime a wafer of pastie as the same Martyr cont Gardiner col 422. Thus reproachfully they terme that which in their owne opinion is the lords Supper or at least the halfe parte thereof but no meruaile if they so speake so of our Eucharist who say that theirs is nothing els but bread nothing but common bread nothing but a bare creature nothing but a bare signe or figure nothing but mere bread and wine But farre otherwise saied Christ that his Eucharist was his bodie giuen for vs his blood shedde for remission of sinnes and not as Protestāts say onely a signe onely a seale onely a figure onely a tokē onely a testificatiō onely a symbol onely a type of Christs bodie which onely hath the name of Christs bodie onely a simple ceremonie and no otherwise the bodie of Christ Then the Pascal lambe was Christ the doue the Holie Ghost or the water of baptisme the blood of Christ Thirdly they contradict the Sripture in saying that the Eucharist is onely figuratiuely and in some sorte the bodie and blood of Christ which the Scripture in the places cited simply and absolutely saieth to be his bodie and blood and addeth Ihon 6. v. 55. My flesh is truely meate and my blood truely drinke Which is most clearly opposite to mere figuratiuely Spalatensis l. 5. de Repub. c. 6. n. 45. The wine in the Chalice is the blood of the lord onely ostensiuely or in shew that is figuratiuely Onely figuratiuely and typically And num 115. The Eucharist is not Christ substantially but onely significantly and figuratiuely And 118. It is but figuratiuely and typically called the bodie of Christ Perkins in Cathol ref Cont. 11. c. 2. We take the bread to By resemblance and no otherwise be the bodie of Christ sacramentally by resemblance and no otherwise And Cont. 10. cap. 4. These words must not be vnderstood properly but by a figure Rogers on the 28. Article of Protest Confess pag. 174. Abhominable be the Popish errours that substātially and really the bodie and blood of Christ is contained in the Sacrament Eucharisticall Iuel art 5. sect 10. p. 255. As Christ is herbes or milke euen so As he is herbs or milke As manna and none otherwise he is bread or flesh Art 8. sect 25. p. 303. As the bread is Christs bodie euen so was manna Christs bodie Vsher in his Answere to a Chalenge p. 58. Nothing in this Not substantially world is more plaine then when our Sauiour saied It was his blood he could not meane it to be substantially And ib. pag. 60. Not really The things which he honoured with those names cannot be really his bodie and blood but figuratiuely Whitaker l. 2. cont Du. sect 10. The bread is the true bodie Metonimycally of Christ and the wine the true blood of Christ but mistically metonymicall Sacramentally Melancthon apud Hospin lib. cit fol. 69. This is my blood is a metonimie as if you should say The ensigne or Maze is the Roman Empire Caluin cont Heshus p. 844. Bread may truely be saied to Symbolically be symbolically the true bodie of Christ Which also he hath Admonit vlt. ad Westphal pag. 836. Where also pag. 821. he saieth It appeareth that to them bread was symbolically the bodie and p. 830. In some sorte it is the bodie And 4. Instit c. In some sorte 17. § 23. The bread is figuratiuely the bodie And cont Heshus Improperly l. cit p. 847. Could he more clearly testifie that bread is improperly called the bodie of Christ in respect of likenes Beza respons ad Selneccer vol. 2. pag. 270. The names But metonymically of the bodie and blood are but metonymically giuen to the bread and wine Daneus Cont. de Euchar. c. 10. The bread is tropically called Tropically the bodie of Christ Peter Martyr l. cont Gardin col 293. We say that speach Not properly This is my bodie is not proper but metaphoricall and tropicall And in Hospin l. cit f. 259. The words This is c. cannot be taken simply and without a figure Peucer apud Hospin in Concordia discordi fol. 206. The Not simply consecratea bread and chalice are the bodie and blood of Christ Relatiuely relatiuely as figures and signes Wolfius in Schusselburg l. 1. Theol. Caluin art 22. The Significantly bread is the bodie and the wine the blood of Christ significātly no other waies then a keye deliuered is a house More of their mere figuratiue expositiōs of these words may be seene in my Latin booke l. 2. c. 20. But by that which here we haue rehearsed it clearly appeareth
cleare that they say that Christs bodie is not in the sacrament is not present in the Sacrament is not in substance present is absent in bodie is not in the Sacrament nor can be in it is not in the Supper according to substāce is not present in the bread is remoued from the Eucharist that there is no word in the scripture of the presence of Christs bodie in the Supper that his blood is in the chalice as the people are there that he is no otherwise in the Eucharist then in baptisme that he is not there otherwise then a thing is present to our cogitation or a thing to the name thereof or our bodies are now present in heauen finally onely present by speculation and mere imagination Fiftly they contradict the Scripture by saying that no other thing is receaued in the Eucharist or Supper then in baptisme or in the simple word Caluin cont Heshus p. 860. There is no cause why Christ No more present in the Supper then in baptisme Then in the word should be saied to be more present in the Supper then in baptisme p. 847. Surely there is a plaine solution That God giueth not more to the visible symbols then to the word Therefore communication is no lesse truely giuen vs by the Ghospell then by the Supper 4. Instit c. 14. § 14. He is deceaued who thinketh that any thing more is giuen him by the Sacraments then which offered by the word of God he receaueth by true faith § 17 There is no other function of the Sacraments then of the word of God And c. 16. § 5. he saieth that the Sacrament is inferiour to the word Beza in Colloq Montisbel p. 136. There is the same receauing of Christ in the Sacrament which is in the simple word In 2. part respons ad Acta Colloq p. 109. Nothing more is to be sought in the Sacraments then in simple word l. cont Heshus p. 287. Nothing more is giuen in the Supper then in baptisme or in the preaching of the word Bucer in Hospin l. cit p. 161. The memorie of this bodie may More in the word then in the Sacramēt be refreshed by the bread but more fully by the word Peter Martyr in 1. Cor. 11. This is the summe that we vnderstand the bodie and blood of Christ to be offered to vs no lesse by the words of God then by Sacraments In Disput Oxonien pag. 225. We receaue no lesse the bodie and blood of Christ in the word of God then in this Sacrament And cont Gardiner col 1041. I denie not that that is our speach Christs bodie is receaued no lesse in words then in the Sacraments Nether am I afraied to say that we come much better to them by words then by Sacraments Willet Cont. 11. q. 3. c. 557. There is the same substance of both Sacraments Iuel art 5. diuis 5. The word of God is the bodie and blood of Christ and that more truely then is the Sacrament Art 21. diu 1. As Christ entreth into vs by a minister by his word euen so he entreth into vs by the Sacrament of his bodie and no otherwise Defense of the Apol. p. 221. As Christ is present in the one Sacramēt euen so and no otherwise is he present in the other Hereupon Apologia Confess Augustanae cap. de vsu Sacrament saieth that the Sacrament is as it were a picture of the word Melancthon in Disputat tom 4. pag. 513. The Sacrament is like a picture of the promise And lib. contr Anabaptistas As the will of God is shewed in the worde or promise so also it is shewed in the Sacrament as in a picture And oftentimes they say that there is no other presence of Christs bodie in the Eucharist then there is in the simple word as you may see in Beza Apol. 1. cont Sanctem p. 297. in Hospin l. cit fol. 36. 39. and in Concordia discordi f. 205. So that they plainly say that Christ is no more present in the Supper then in baptisme no more cōmunicated in the Supper thē in the Ghospell no more receaued in the Sacramēt them in the word that there is the same receauing of Christ in the Sacrament and in the simple word nothing more giuē in the Supper them in preaching no more offered by the sacrament then by the word yea that the Sacrament is inferiour to the word the memorie of Christs bodie more fully refreshed by the word then by this Sacrament that we may better come to Christs bodie by words then by this Sacrament Which are so contrarie to Scripture as sometimes themselues confesse it See lib. 2. cap. 30. Sixtly they contradict the holie Scripture whiles they say that they Iewes receaued Christs bodie before it was borne as truely as we receaue it in the Eucharist Willet Cont. 11. q. 2. p. 544. We do hould and constantly affirme The Fathers no lesse receaued the bodie of Christ thou we and teach that the Fathers in the law receaued no lesse the substance of Christ by faith in their Sacraments then we do in ours Christ was as well exhibited to them in their Sacraments as he is in ours Beza in Colloq Montisbel p. 96. He was as present in their Sacraments as he is to vs in ours p. 69. The Fathers were no lesse partakers of the bodie and blood of Christ then we are in the Lords Supper Respons ad Acta Colloq p. 119. The Fathers as truely receaued Christs true bodie and true blood in the word and in their Sacraments as we by the instrument of the same faith now receaue them Peter Martyr cont Gardiner col 150. The Fathers in the ould testament did no lesse then we eate and drinke the bodie and blood of Christ for so much as pertaineth to the thing it selfe Seuenthly they contradict the holie Scripture in saying that the Eucharist is a symbolicall mysticall and Sacramentall bodie of Christ which the Scripture plainely saieth to be his true bodie Zuinglius de ver falsa relig c. de Euchar. to 2. f. 208. We are here compelled plainely to confesse that this selfe same which Christ gaue with so great diligence and maiestie is his symbolicall Christs symbolicall bodie Sacramentall bodie bodie Respons ad Luther ib. fol. 514. It is easie to vnderstand that this bread which Christ giueth vs is Christs sacramentall bodie that is the signe of his bodie in that manner and forme of speach wherewith shewing the statue of Cocles we say Behould Cocles that stout champion of his countrie Epistola ad Principes fol. 548. The bread is made the sacramentall bodie of Christ Againe Our aduersaries say that Christs naturall and substantiall bodie is giuen we say his sacramentall Hereupon the contention And in Hospin l. cit fol. 143. We are forced will we nill we to confesse that these words This is Misticall bodie my bodie are thus to be vnderstood that is A sacrament of my bodie
grace into Infants Perkins Cathol reform Contr. 16. c. 1. pag. 271. Though a Desire to beleiue is sufficient desire to repent and to beleiue be not faith and repentance in nature yet in Gods acceptation it is God accepting the will for the deed p. 272. Now if any shall say that without a liuelie faith in Christ none can be saued I answere that God accepts the desire to beleiue for liuelie faith in the time of temptation and in the time of our first conuersion p. 273. Certaine it is that God in sundrie cases accepts of this desire to beleiue for true faith indeed See Rogers on the 25. Art p. 147. Zuinglius de Prouidentia to 1. fol. 370. It is not generall Faith not necessarie to saluation that who hath not faith is to be damned Againe As for the damnation of the incredulous they onely are vnderstood who heard and beleiued not of others we cannot iudge De Peccato orig to 2. f 118. That who beleiueth not shal be damned is not to be vnderstood absolutely but of thē who hauing heard the Ghospell would not beleiue Et in Exposit Fidei to 2. fol. 659. Heathens may be saued he saieth that in heauen we shall find Hercules Theseus Numa and such like Pagans and his opinion therein defend the Tigurins in their Confession of faith Bullinger in the Preface thereof Gualter in Praefat. operum Zuinglij in Apologia pro eodem And the same doctrine of the saluation of Pagans mantayne Erasmus Thommer Hardenberg Tossanus and other Protestants as Schlusselburg reporteth l. 3. Theol. Caluin art 7. Bucer in Math. 19. Furthermore out of that that Infants Infants saued without faith want faith nothing lesse is concluded then which some thinke that therefore they please not God nor are Saintes Musculus in locis tit de baptismo Infants are saued by Gods election albeit they be taken out of this life not onely without baptisme but also without faith Caluin in Math. 19. v. 14. That they auouch that we are no other waies reconciled to God and made heires of adoption then by faith that we confesse of such as are of discretion but for so much as pertaineth to infants this place conuinceth it to be false Et 4. Instit c. 16. § 29. 31. li. cont Seruet p. 647. he writeth that that sentence Euerie one that beleiueth not the Sōne of God abideth in death belongeth not to infants Beza in Colloq Montisbel p. 407. Albeit the children of Christans want faith yet is not baptisme vnprofitable to them Daneus Controuers de Baptismo c. 10. He asketh what No faith needfull to Infants faith it is which we require in the baptisme of Infants I answere None Peter Martyr in Schlusselburg l. 1. Theol. Caluin art 18. The children of faithfull parents are saintes by the mere mercie of God though they haue not true faith in Christ Hungari apud Grauer in Absurdis Caluin cap. 4. sect 25. The children of Christians cannot be properly saied to haue faith yet all that are predestinate amongst them are saued and obtaine the kingdome of heauen THE CONFERENCE Scripture expressely saieth that who beleiueth not shal be condemned is already iudged shall not see life that the wrath of God abideth vpon him and that it is impossible to please God without faith The same say Catholiks Protestants expressely say that Christ dwelleth in Infants though they haue no faith that they please God are saued are Saintes without faith that the sentence of condemnation against incredulous belongeth nether to infants nor to such as haue not heard the Ghospell that a man may be saued with desire of faith though he haue no faith indeed that in diuers cases God accepteth the desire of faith for liuelie faith that diuers Pagās are saued Which are so contrarie to Scripture as diuers Protestants confesse it See lib. 2. c. 30. ART XVI WHETHER FAITH DO INdeed iustifie or be a true cause of iustification SCRIPTVRE EXPRESSELY AFFIRMETH. The holie Scripture in the places cited before artic 14. Faith is a true cause of Iustification and Saluatiō saieth that we are iustified by faith receaue remission of sinnes by faith liue of faith are saued by faith CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 6. cap. 8. Faith is the beginning of mans saluation the foundation and roote of all iustification CATHOLIKS EXPRESSELY AFFIRME Confessio Belgica art 22. Properly speaking we meane not Faith it selfe doth not iustifie that faith it selfe by it selfe or of it selfe doth iustifie vs as which is onely as it were an instrument with which we apprehend Christ our iustice Whitaker ad Demonstrat 10. Sanderi Faith is not cause No cause of saluation of our saluation Perkins in Galat. 3. Faith doth not cause worke or procure Saluation dependeth not of faith our Saluation In Serie causarum cap. 57. Saluation dependeth not of our faith The same hath Sutclife cited art 14. Illyricus in Claue Scriptur part 2. tract 6. col 551. Faith the word and Sacraments are saied to saue vs whereas God alone doth such things col 552. It is often saied Thy faith hath made thee safe whereas the onely mercie of God and his omnipotencie apprehended by faith doth that Whereupon he addeth that Faith no true cause saluation in the Scripture Effects are often times attributed to not true or not to principall causes Zuinglius in Elencho to 2. f. 34. Here is a diffcultie Hou faith doth make blessed or iustifieth But whatsoeuer seemeth hard to loose flieth a sunder with a small stroke of the figure synechdoche For faith is taken for the election the predestination and vocation of God all which goe before faith Bucanus in Instit Theol. loco 31. Nether the worke nor act Faith doth not iustifie vs of faith doth iustifie vs but Christ himselfe whome we apprehend by faith Pareus l. 1. de Iustif c. 17. It cannot be saied with out plaine absurditie and falsitie that we are iustified by faith or out of faith as by an efficient or formall cause Againe By no means that efficiencie or vertue of iustifying can be ascribed to faith without absurditie and falsitie Tilenus in Syntagmate c. 41. This speech Faith doth iustifie vs is figuratiue and metonymicall and hath this sense God iustifieth the beleiuer for the merit of Christ which the beleiuer by onely faith apprehēdeth c. 56. Baptisme goeth before saluatiō but causeth it not which we giue not to faith properly but onely metaleptically THE CONFERENCE Scripture plainely saieth that Faith truely causeth iustification and saluation The same say Catholiks Protestants plainely say that faith is no cause of our saluation nether worketh not procureth our saluation that our saluation dependeth not vpon our faith that faith doth not iustifie vs that without absurditie and falsitie it cannot be saied faith is ether efficient or formall cause of iustification or hath vertue of iustifying ART XVII
of Of it selfe nether good nor badde workes which of themseues are nether properly good nor badde Of this kind is fasting sobrietie and desire of keeping virginitie in those who haue the guift of continencie And c. 5. sect 39. Nether virginitie nor marriage we reckon amongst those things which simply and of theÌ„selues make vs better and more gratefull to God Daneus Contr. 5. p. 1045. Virginitie is no vertue but a thing No vertue indifferent And generally all Protestants when the Apostle calleth virginitie good in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will not haue him vnderstood of a good that is honest or vertuous but onely of a good that is profitable THE CONFERENCE Scripture plainely saieth that virginitie is honest that it is a holines in bodie and soule that it is better and happier then marriage and that it is to be desired for the kingdome of heauen Catholiks say the same Protestants plainely say that virginitie is a thing indifferent is nothing not simply good not good of it nature not of it selfe a vertue not simply good not a vertue not wholy to be desired not required of God and in the religious a diuelish thing ART III. WHETHER THE STATE OF virginitie be better then the state of marriage SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Cor. 7. v. 38. He that ioyneth his virgin in matrimonie doth Virginitie better then marriage well and he that toyneth not doth better ver 40. More blessed shall she be if she so remaine CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 24. Can. 10. If anie shall say that it is not better and happier to abide in virginitie or single life then to marrie be he accursed PROTESTANTS EXPRESSELY DENIE Whitaker ad Ration 8. Campiani Virginitie is neuer better Not better then marriage but in some sorte Marriage is often times simply better then virginitie Willet Controuers 15. quaest 5. pag. 806. Virginitie is Not more holie not a more holie and cleane thing in it selfe then marriage is before God in themselues nether is more holie then ether Confessio Witten bergeÌ„sis C. de votis We must not thinke Not more excellent that this kinde of single life is of selfe before the iudgment seat of God more excellent and more holie then marriage Luther Serm de Matrimonio to 5. f. 126. Single life in it Much more baste thou marriage Marriage a most diuine state selfe is much more baser then marriage And fol. 124. he calleth marriage a diuine life in 1. Cor. 7. f. 107. the highest religion and most spirituall state 107. truely heauenly spirituall and diuine state if it be compared with this spirituall state Againe We conclude that marriage is like gould and this spirituall state dung In Genes 2. to 6. fol. 26. To beget children is after preaching To get children is the cheifest worke of the word of God the cheifest worke And in c. 21. fol. 257. Married mens life consisteth in the highest degree of spirituall life Vrbanus Regius in locis to 1. f. 345. Preaching of the word Virginitie in it selfe baser then marriage of God maketh the state of virginitie better then marriage by reason of greater impediments which yet in it selfe is baser Bindebachius in Consensu cit p. 799. If you consider these kinds of life virginitie and marriage by themselues they are indifferent and before God nether is more holie then the other Caluin in 1. Cor. 7. v. 35. Here thou hast twoe things worth noting The one is to what end single life is to be desired to wit not for it selfe nor because it is a perfiter state In like manner Beza vpon the same place Serranus cont Hayum part 3. p. 159. If marriage be the Nothing better then mar-marriage seminarie of mankind if the ornament if the stay as all the Polititians euer taught can ther be any thing better or more excellent in life then marriage THE CONFERENCE Scripture expressely saieth that virginitie is better and more happie then marriage The same say Catholiks Protestants expressâ—ly teach that virginitie is not a perfecter state theÌ„ marriage not more holie not more excellent that it is baser then marriage much baser that marriage is the highâ—â—â— religion most spirituall state and that in this life nothing is better or more excellent then marriage What religion I pray you haue these men whose cheife religion and most spirituall state is marriage and who account nothing in this life better then marriage to beget children the cheifest worke beside preaching ART IV. WHETHER GOD WOVLD haue men to liue single SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Cor. 7. v. 7. I would all men to be as my selfe Et v. 27. Art God exhorteth all to single life thou loose from a wife seeke not a wife Math. 19. v. 12 He that can take let him take Apocalips 14. v. 4. These are they which were not defiled with weomen For they are virgins These follow the lambe whether soeuer he shall goe CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in 1. Corinth 7. vers 8. The Spirit of God by the mouth of the Apostle exhorteth to constant virginitie and single life PROTESTANTS EXPRESSELY DENIE Luther in Disput to 1. f. 383. The word Increase and multiplie All commaÌ„ded to increase is naturally ingrafted and necessarily imposed generally vpon all that are men De votis to 2. f. 272. Plainely Christ did not counsaill virginitie but rather discouraged In 1. Cor 7. to 5. f. 105. Paul will haue vniuersally all to be married Serm. de Matrimonio S. Paul will haue all married f. 119. Increase and multiplie is not a precept but more theÌ„ a precept He is a baud that flieth marriage Epistola in Wofgangum to 7. f. 505. God pronounceth the sentence that he will God will haue none vnmarried haue none to be vnmarried but multiplie He that will liue vnmarried plainely fighteth against God To take a wife and to eate and drinke both alike are inforced by necessitie and God commandeth a like both to be done Et Epistol ad Equites Teuto 2. To marrie as necessarie as to eate or drinke Church men commanded to marrie Preists commanded to marrie Germ. Ienen fol. 214. The word of God commandeth Church men to marrie wiues Confessio Augustana c. de Coniugio Paul saieth that such a one is be chosen Bishop as is a husband Et Apologia eiusdem cap. 15. They bidde ws shew a precept which commandeth Preists to marrie as if Preists were not men Melancthon Resp ad Acta Ratisbon to 4. Paul will haue a Preist to be married Zuinglius in Paraenesi ad Heluetos to 1. f. 114. The holie Ministers commanded to marrie And Bishops Scripture is so farre from forbidding Ministers of the Church to marrie that it commandeth it more then once fol. 115. When they heare Paul in so expresse words commanding that a Bishop be married to a wife c. Bullinger in 1. Timoth.
that by which he is iustified before God as if by onely faith we were iustified before God but yet that it were impossible to obtaine eternall saluation without workes cap. 4. in Epitome art We beleiue teach and confesse that good workes Workes wholy excluded from saltion are wholy to be excluded not onely when we treate of the iustification of faith but also when we dispute of our eternall saluation Againe We reiect and condemne these speeches Good workes are necessarie to saluation Zuinglius in Expostulat ad Lindouerum to 1. fol. 204. Faith alone saueth vs. Caluin in Rom. 10. v. 10. We are saued by faith alone In c. 1. v. 7. It is faith alone which bringeth euerlastingnesse of life Beza in Explicat Christianismi c. 8. vol. 1. pag. 199. Who Saluation relieth not vpon workes teach that mens saluation relieth vpon workes ether wholy or in some parte do plainely ouerturne all the Ghospell Pareus l. 4. de Iustif c. 4. The Ghospell promiseth saluation vnder the condition of faith alone Daneus Contr. de Baptismo c. 17. All the manner of our saluation purchased by Christ standeth in faith in him THE CONFERENCE Scripture plainely saieth that faith alone can not saue vs. The same say Catholiks Protestants plainely say that faith alone saueth alone bringeth life that by faith onely we are saued that saluation is promised vpon conditiō of faith onely that workes concurre not to saluation worke nothing to saluation are not necessarie to saluation are not holesome ART IV. WHETHER ALL MEN BOTH good and badde be to be iudged SCRIPTVRE EXPRESSELY AFFIRMETH. Apoc. 20. v. 12. And I saw the dead great and litle standing Great and litle are to be be iudged in the sight of the throne and bookes were opened and an other booke was opened which was of life and the dead were iudged of those things which were written in the bookes according to their workes And the sea gaue the dead that were in it and death and Euerie one All. hell gaue their dead that were in them and it was iudged of euerie one according to their workes 2. Cor. 5. v. 10. For we must all be manifested before the iudgmēt Euerie one seat of Christ that euerie one may receaue the proper things of the bodie according as he hath done ether good or euill Mathew 25. vers 32. And all nations shal be gathered before All nations him and he shall seperate them one from an other as the pastour seperateth the sheepe from the goates Then shall the King say to them that shal be at his right hand Come ye blessed c. Then shall he say to them also that be at his left hand Goe ye away c. Act. 10. v. 43. It is he that of God was appointed iudge of the liuing and of the dead Hebr. 22. v. 22. But you are come to mount Sion and the cittie All. of the liuing God and the iudge of all God CATHOLIKS EXPRESSELY AFFIRME Catechismus ad Parochos in Exposit Symboli Of which article that is the sense and meaning that in the last day Christ our Lord shall iudg all mankind PROTESTANTS EXPRESSELY DENIE Luther apud Scioppium in suo Ecclesiast c. 5. Christians Onely infidell know that onely infidels who will not receaue the Ghospell are to be iudged of Christ in the last day Let vs learne and note this Not the faithfull well that we feare not death and the last iudgment for Christ is not to come to iudge vs but he will iudge them who beleiue not Bullinger Concione 90. in Apoc. f. 163. The impious are Impious not the pious to be iudged but not the pious The good because they are iustified and absolued appeare in iudgment with glorie to iudge after their manner and fashiō the wicked but not to be iudged of anie Tilenus in Syntagmate c. 67. The elect do know that nether Not the elect their deeds nor all their words are to be called to the account of this iudgment The like say others as we haue shewed before c. 3. art 10. THE CONFERENCE Scripture plainely saieth that all the dead shal be iudged according to their workes that all must be manifested before the tribunall of Christ that all Nations shal be gathered to Christs iudgment that Christ is iudge of the quicke and the dead that God is iudge of all The same say Catholiks Protestants plainely say that the impious are to be iudged but not the pious that the good are not to be iudged of anie that onely infidels shal be iudged ART V. WHETHER THERE BE ANIE to whome seeking eternall glorie according to patience of good workes euerlasting life is rendred SCRIPTVRE EXPRESSELY AFFIRMETH. Roman 2. vers 6. and 7. Who will render to euerie man There are some such according to his workes to them truely that according to patience in good worke seeke glorie and honour and incorruption life eternall CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Rom. 2. v. 6. cit If Christ alone shall bring those workes to which the Apostle here saieth that eternall life is rēdred he should not haue saied He will render to euerie one according to his workes but to euerie one according to Christs workes PROTESTANTS EXPRESSELY DENIE Beza in Rom. 2. v. 6. What is here saied of Sophisters as if There are no such anie out of Christ or regenerate in Christ are found such in the iudgment of God as these here are described doth varie much frō the scope of the Apostle For that surely is most absurd Or as he hath in edition of 1565. Shall anie man bring these workes to which the Apostle saieth that life eternall shal be rendred Ether men not regenerate or the sonnes of God But nether Abraham surely hath whereof to glorie before God THE CONFERENCE Scripture plainely saieth that there are some to whome seeking glorie according to patience of good workes eternall life is rendred The same say Catholiks Protestāts plainely say that there are no men to whome life eternall is rendred according to their workes nor that there are anie workes to which eternall life is rendred ART VI. WHETHER THE SOVLES OF reprobates departed this life do now suffer the paines of hell SCRIPTVRE EXPRESSELY AFFIRMETH. Iude. v. 7. As Sodome and Gomorrha and the citties adioyning Sodomites in eternall fire in like manner hauing fornicated and going after an other flesh were made an example sustaining the paine of eternall fire Luc. 16. vers 22. And the rich man also dead and he was Diues in torments buried in hell And lifting vp his eyes when he was in torments c. Numbers 16. ver 33. And they went downe into hell quicke couered with the ground Are in hell CATHOLIKS EXPRESSELY AFFIRME S. Thomas Suplement q. 69. art 2. As soone as the soule is loosed from the bodie ether it is cast into hell or mounteth to heauen vnlesse it be hindred
ANIE HAVE loued or followed God in all their hartes SCRIPTVRE EXPRESSELY AFFIRMETH. Deut. 30. v. 6. Our Lord thy God will circuncise thy hart and God will make vs to loue him in all our hart Dauid did so the hart of thy seed that thou maiest loue our Lord thy God in all thy hart and in all thy soule that thou maiest liue 3. Reg. 14. vers 8. Thou hast not beene as my seruant Dauid who kept my commandments and followed me in all his hart doing that which was well liked in my sight 3. Reg. 8. v. 23. Lord God of Israel who keepest couenant and mercie with thy seruants that walke before thee in all their hart 4. Reg. 23. v. 25. There was no king before him Iosias like Iosias followed God in all his hart to him who returned to our Lord in all his hart and in all his soule and in all his power according to all the law of Moises Daniel 3. 41. Azarias thus praieth And now we follow thee Also Azarias in all our hart and feare thee and seeke thy face Psal 118. v. 10. With my whole hart I haue sought after thee And Dauid CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 1. de Amiss Gratiae c. 12. Luke writeth of Zacharias and Elizabeth that they walked in all the commandmēts and iustifications of our Lord nether would they be saied to haue walked in all the commandments who had neglected the first and greatest which is of louing God with all the hart PROTESTANTS EXPRESSELY DENIE The Apologie of the Confession of Auspurg c. de Resp ad Argumenta No man feareth so much loueth God so much beleiueth God so much as he ought Luther in Gal. 5. to 5. f. 417. Thou shalt not find one on earth who so loueth God and his neighbour as the law requireth Postilla None can loue God in all his hart in Dom. 10. post Trinit f. 315. He requireth that we loue him with all our hart which no mortall man can performe Brentius homilia 1. in Dom. 13. post Trinit None was euer found amongst the Saintes who loued God perfectly with all his soule Caluin 2. Instit c. 7. § 5. I say there was no Saint who whilest No Saint euer loued God in all his hart he was in this mortall life attained to that hight of loue that he loued God with all his soule with all his hart with all his power Pareus l. 4 de Iustif c. 11. Such loue of all his soule none of the Saintes had or can haue in this infirmitie Daneus Contr. 5. p. 973. That this precept Thou shalt loue God c. can be fulfilled both vnder the ould and the new testament and that God promised it Deuter. 10. v. 12. 30. v. 6. Hier. 24. v. 7. is most false THE CONFERENCE Scripture expressely teacheth that God will make the faithfull to loue him with all their hart that the three children followed God in all their hart that Dauid sought God in all his hart that God vseth mercie to them who walke before him in all their hartes that Iosias returned to God in all his hart in all his soule in all his power and according to all the law of Moises The same say Catholiks Protestants expressely teach that there is not one who loueth God so as the law requireth that no Saint loued God with all his hart that no Saint euer had the loue God in all his hart ART IV. WHETHER GODS LAW BE in the hartes of anie SCRIPTVRE EXPRESSELY AFFIRMETH. Hierem. 31. v. 33. I will giue my law in their bowels and in their Gods law in the hart of some hart I will write it Psal 36. 31. The law of God in his hart Deut. 30. v. 14. But the word is very neare thee in thy hart and in thy mouth to doe it The same Rom. 10. v. 6. CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Rom. 10. vers 6. The Scripture here saieth plainely The word is neare that is the commandment of the law to doe it This is not true saieth the Heretike and the word of the law or the cōmandment of the law is not properly in our hart PROTESTANTS EXPRESSELY DENIE Caluin in Rom. 10. v. 6. Euen after regeneration the word Gods law in the hart of none of the law cannot be properly saied to be in our hart because it requireth perfection frō which the faithfull themselues are farre of The same say others who teach that the law is impossible For if it be impossible it is not in our hartes THE CONFERENCE Scripture expressely saieth that Gods law is in our bowels is written in our hartes is in the harts of some The same say Catholiks Protestants expressely say that the law of God is not properly in the hart of anie ART V. WHETHER WE PRAY THAT we may fulfill Gods law SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 6. v. 10. Thy will be done in earth as it is in heauen We pray to fulfill Gods law CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 1. de bonis operibus in part cap. 6. We pray that Gods helpe and grace be giuen vs whereby we may and will fulfill Gods commandments PROTESTANTS EXPRESSELY DENIE Perkins in Gal. 3. to 2. col 135. We do not pray that we may We pray not so fulfill the law but that we may endeauour according to our strēght to fulfill it Caluin in Math. 10. v. 6. It sufficeth that with desire we testifie that we hate whatsoeuer is against the will of God In like sorte Daneus in orat Dom. and others who teach that it is impossible to fulfill the law For no man praieth for that which he knoweth to be impossible THE CONFERENCE Scripture expressely biddeth vs pray that Gods will be done in earth as it in heauen where doubtles it is fulfilled The same say Catholiks Protestants expressely teach that we do not pray that we fulfill Gods law that it sufficeth to testifie that we hate what is contrarie to Gods law Which is so contrarie to Scripture as sometimes Protestants themselues confesse it See lib. 2. c. 30. ART VI. WHETHER THE KEEPING OF the law be necessarie to saluation SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 19. v. 17. If thou wilt enter into life keepe the commandments Keeping of the law necessarie to saluation Ioan. 15. ver 10. If you keepe my precepts you shall abide in my loue CATHOLIKS EXPRESSELY AFFIRME D Stapleton in Math. 19. v. 17. This doctrine of Christ doth manifestly shew that the keeping of Gods commandments is necessarie to euerlasting life PROTESTANTS EXPRESSELY DENIE Luther in Galat. 2. tom 5. f. 311. The Papists teach Faith in Not necessarie Christ iustifieth but with all the commandments of God must be kept because the Scripture saieth If thou wilt enter c. There Christ is streight denied and abolished Caluin in Math. 19. ver 17. This answere of Christ is legall That none is accounted iust before God vnlesse he
to God CATHOLIKS EXPRESSELY AFFIRME S. Thomas 2. 2. q. 164. art 1. The soule of man is immortall beasts soules are mortall Et 1. parte q. 118. art 2. It is heresie to say that a reasonable soule is transfused with the seed PROTESTANTS EXPRESSELY DENIE Luther in Assert art 27. to 2. f. 107. I giue leaue that the Pope make articles of faith to his followers Such as are That bread and wine are transsubstantiated in the Sacrament That the soule is the substantiall forme of mans bodie That he is Emperour of the world and king of heauē and an earthlie God That the soule is immortall and all those infinit monsters in the Romish The soule is mortall dūghill of Decrees that such as his faith is such be his Ghospell such his faithfull such his Church and like lippes like lettuce and the pot may haue a fit couer And in the Margent Articles made of the Pope Zuinglius l. de Religione c. de Clauibus to 2. f. 187. But they do not so agree amongst themselues where the keyes were giuen that it is maruaile why the Pope of Rome seing he alone can iudge the Scripture as these men dreame hath not pronoūced by some lawe where they were giuen lest there should be so great dissension in a matter of so great moment or rather of profit For The soule dieth with the bodie he might easily for he hath decreed that soules do not die when the bodie dieth Vorstius in Antibellarm p. 543. There wāt not some among Infants perish like beasts Christiās who thinke that ether all Infants or some are quite extinguished by death as beasts are And he himselfe insinuateth that mans soule is not a pure spirit as appeareth by words cited in an other place Caluin in Explic. perfidiae Gentilis p. 677. Some Protestants did say that there is no shorter way to abolish the protection of Saintes superstitious praier for the dead the inuention of Purgatorie and such like then if we would beleiue death to be the destruction of the soule Soules perish Brentius homilia 35. in c. 20. Lucae apud Reginaldum l. 4. Caluinoturcismi cap. 5. Albeit there be no publike profession among vs that the soule perisheth with the bodie and that there is no resurrection of the dead yet that most vncleane and most profane life which the greatest parte of men follow clearely sheweth that in their mynd they thinke that there is no life after this life or at least that they doubt of the life to come No life after this Men are begotten euen according to the soule Besides they teach that mans soule is transfused with the seede Bergenses apud Hospin in Concordia discordi f. 104. Write that a mā is naturally begotten of his father and mother both according to bodie and soule Luther disput 2. to 2. fol. 500. Who shall thinke that the soule is by transfusion seemeth not to thinke amisse from the Scripture Et fol. 501. That is nothing which is saied A reasonable soule is infused whilest it is created and created it is infused Et Vorstius in Antibellarm p. 530. Luther thought that the soule was by transfusion Hutterus in Analysi Confess Augustanae art 2. p. 157. We Our Soules are not created but transfused resolue that that opinion seemeth more probable to vs which thinketh that soules are not infused of God but are propagated from parents to children by transfusion Peucerus apud Schlusselburg l. 2. Theol. Caluin art 6. I conclude that soules rise by transfusion Schlusselburg to 2. Catal. Haeret. p. 195. It appeareth sufficiently in the writings of Luther and Melancthon that they incline to this opinion which saieth that soules are by transfusion and they shew great arguments out of the Scripture Reineccius to 3. Armaturae cap. 6. We gather that soules are together with the bodies propagated from the parents into the children and not made of the seed as out of matter but of the soule of the parents as one candle is lightned of an other and that as the bodie so the soule is in the seed not actually but in power which being dead is raised vp by Gods gouernment But to teach that mans soules is by transfusion is in effect The Soule being dead it raised and deed to say it is mortall as the Protestants themselues confesse Pareus l. 4. de Amiss Grat. c. 11. Whether we say that soules are sowed with the bodies or immediatly transfused out of other soules as one light is kindled of an other we cannot defend the immortalitie of the soule any more Beza in Rom. 5. v. 12. Which opinion can no way be mantained but that the substance of mans soule must be diuisible and consequently corruptible Moreouer they teach that mans soule after his death sleepeth and feeleth nothing Luther in 2. Ionae to 4. f. 417. Scripture teacheth that the dead sleepe I thinke that they are so drowned with a meruailous The Soules sleepe and feele nothing and vnspeakable sleepe as they feele or see lesse then they that otherwise sleepe and when they shal be raised they shall not know where they haue beene or how they were sodainlie borne a new Ib. in c. 9. Eccles f. 36. Salomon seemeth to thinke that the dead sleepe so as they know nothing at all He described the dead like to sensles carcases Et f. 37. An other place that the dead feele nothing Salomon thought that the dead did wholy sleepe and feele nothing at all In cap. 25. Gen. to 6 f. 722. There is a great difference betwene the Saintes sleeping and Christ raigning they sleepe and know not what is done Caluin in Psychopanychia p. 388. I know manie good men into whose mynd some thing was instilled of this sleepe of the soules ether through to much readinesse to beleiue or through ignorance of Scriptures whereby they were not sufficiently instructed at the time for to resist whome I would not offend if I may Sleidan l. 9. Histor Luther teacheth out of Scripture that the soules of the dead do rest and expect the latter day of iudgment and he addeth that out of this Luther ouerthrew purgatorie But to teach that the soules haue no feeling is as much as to say that they are perished according to the verdict of the Protestants themselues For thus Beza epistola 82. To depriue the soule of motion and sense is alone as to kill the soule The same saieth Caluin lib. cit p. 391. Daneus Contr. 2. p. 160. Zuinglius in Exposit fidei tom 2. fol. 559. and in elencho fol. 37. Castalio also apud Bezam de puniendis Haereticis whose learning and honestie D. Humfrey ad Ration 1. Campiani saieth he well knew writeth thus Men dispute of the Trinitie of Predestination of free will of God of Angels of the state of soules after this life and of other such matters which nether are so necessarie to obtaine saluation by faith because without knowledge of
none euer anie haue contradicted the true sense of the Scripture the Protestants haue done it First because they haue as often and in as manie and as weightie matters contradicted the expresse words of Scripture as euer anie haue Secondly because they haue contradicted as expresse and cleare words and those as purposely spoaken to declare the Scriptures meaning as euer anie words were which anie haue cōtradicted Thirdly because they haue contradicted them in as plaine cleare and vsuall sense and which is confirmed by as manie circunstances and by light of reason and experience as euer anie words of Scripture were contradicted in Fourthly because they contradict these kind of words in this kind of sense with as euident want of the like words which may seeme plainly and directly of themselues without all inference or exposition of man to beare the contrarie sense as euer anie did Thou seest also what a maine difference there is betwene The differēce betwene the grounds of the Cath. and Protest faith the foundations of the Catholik and Protestant beleefe touching these articles For whereas the foundation of the Protestant beleife concerning the Eucharist is no expresse word of God which is purposely spoaken to declare this matter and which of it selfe without all helpe of man doth plainely and directly pronounce that it is such as they beleiue but ether mans word onely or mans discourse framed at least out of one humane principle the foundation of the Catholik faith is Gods expresse and cleare word spoaken of him purposely for to declare what the Eucharist is which of it selfe without anie helpe of vs clearely and directly auoucheth that the Eucharist is such as Catholiks beleiue it to be and against which words no other expresse words of God directly contrarie to these can be opposed but onely humane arguments and discourses These as S. Austin speaketh are the proofes of our course these the foundations these the strength Whatsoeuer Lib. de vnit c. 19. In Psal 21. they gayne say men say but this God saieth Yet let vs heare what it is which men say against God They except saieth Caluin that they haue the word by 4. Instit c. 17. §. 25. which the will of God is made manifest A most iust exception doubtles especially in matters of faith and such as cannot be knowne but by Gods word and against them who so much brag of Gods word For if we haue Gods word we haue also Gods meaning vnlesse they can demonstrate the contrarie Whereupon well saied Tertullian Ether denie that these are written or who art thou that Contr. Praxeam c. 23. thou thinkest that they are not to be vnderstood as they are written Forsooth saieth Caluin if we giue them leaue to banish out Loco cit §. 20 of the Church the guift of interpretation which may bring light to the word Againe We vsing daily studie do embrace that sense which the Holie Gost doth suggest And once more The reuerence of Christs words is not a pretext iust enough why they should so reiect all the reasons which we obiect Behould Reader once more the difference betwene the Catholik and Caluins faith The Catholik faith by the aduersaries confession What Caluin opposeth against the expresse word of God is grounded vpon the expresse and plaine words of God Caluins faith relieth vpon his guift of interpretation his studie the suggestions of his spirit his reasons which he dare oppose yea prefer before the expresse word of God But we demand that seing we haue for vs the expresse word of God wherewith Gods will touching the Eucharist is made manifest he produce the like word of God whereby it may be made manifest that the Caluinists haue the guift of interpretation rather then the Catholiks or the Lutherans or anie sorte of Christians or that that guift of interpreting which interpreteth Gods expresse words spoaken by him of supernaturall matters of purpose to declare what they are contrarie to their vsuall sense is the guift of God But if he cannot produce anie such word of God it were starke madnesse to forsake Gods expresse word and the plaine meaning thereof which besides Sacramentaries all Christians els do embrace and to follow a guift of interpretation ether vncertaine or feigned Besides Protestants do banish the guift of infallible interpretation out of the Church in saying that she may erre in matters of faith and interpretatation of Scripture why then do they in this matter pretend such a guift and oppose it against Gods expresse words Moreouer to expound words which by their owne confession are most cleare is no other thing then as S. Austin saieth to cast darknesse vpon cleare light Nether Serm. 14. de verbis Apost banish we the guift of interpretation out of the Church which neuer interpreted these words but in their natiue and vsuall sense but we denie that Heretiks haue the guift of interpreting the Scripture and affirme that their new expositiō directly contrarie to Gods words both expresse and of purpose spoaken to declare this matter and condemned by Gods Church is no interpretation but a deprauation and corruption Furthermore we reiect no interpretation which may bring light to the word but we denie that Caluins interpretation is such but rather quite extinguisheth the cleare light of the word For what greater darknesse can be cast vpon light then in expresse words spoaken of purpose to declare a matter and by which a new doctrine is deliuered a new Sacrament instituted a last will is made and which were spoaken of the Maister of trueth vnto his disciples when he was to forsake them to expound Is by Is not and Body giuen for you by A bare figure or Signe thereof And thus we haue heard what Caluin opposeth against Gods expresse word now let vs see how he would diminish the force and authoritie of the same I confesse saieth he that they haue the word A confession surely much to be esteemed especially proceeding In Act. 9. v. 21. from such an aduersarie as is accustomed to crie That Papists find no weapons for them in the Scripture But he should also haue confessed as the trueth is that Protestants haue not such a word to wit which plainely and directly denieth the Eucharist to be the bodie and blood of Christ For thereby it would haue appeared more clearelie whether Catholiks or Protestants find the better weapons in the Scripture But he addeth Yet such a word as the Anthropomorphites had when they made God to haue a bodie Yea such a word as thou or anie Christian hath when he maketh God to haue beene incarnated to haue suffered to haue risen againe and to haue ascended to heauen and as I dare say a clearer word also if the words themselues and the foresaied circunstances be considered So that Differences betwene the Cath. and the Anthropomorphites more iustly may anie Heretik who denieth the foresaied mysteries obiect to thee the example
words of Christ but thinke of some other thing and with inward eyes behould them as mysteries And Victorinus ib. In the question of the Supper of the Lord we must looke with the left eye vpon the words of Christ and with the right behould the natures of Christ and the writings of Antiquitie Yee see them professe that the foundation and strength of their opinion is a humane principle that their reasons are to be preferred before Christs words that we must not simply looke vpon Christ words but thinke vpon some other thing that we must looke vpon Christs words with the left eye and with the right vpon nature Which is the very doctrine of Suencfeldius in Schlusselburg art 23. cit Remoue saieth he from thy sight Take and Eate This is my bodie and then consider what is the nature of mans bodie of eating of Sacraments and of ould figures and so thou shalt find most certaine trueth In like sorte they confesse that they learnt not their faith out of Scripture Zuinglius Resp ad Serm. Lutheri to 2. fol. 372. Faith cannot be learnt or discussed out of words but the Protest haue not their faith out of Scripture teacher of it is God and after we haue it deliuered from him we may see the same in words And in Exegesi fol. 347. We do not thinke that faith can be gathered out of words but that faith being the mistresse the words which are set before vs may be vnderstood How I pray you should we gather faith out of words sith we ought not to come to expound Scriptures But being already armed with faith And OEcolampadius in Hospin part 2. Histor fol. 70. I come not to Scripture but being before hand armed with faith Their first shift is to scoffe and deride the manner of Protecst soffe at plaine proofes out of Scripture arguing out of the expresse words of Scripture P. Martyr in Schlusselburg l. 4. Theol. Caluin artic 20. calleth our argument taken out of the words of the institution of the Eucharist a Fiue word proofe And in Dial. col 130. thus speaketh I alwaies thought that yee were not so wise as yee Gods word not enough should be in labouring so much for an opinion both absurde and vnprofitable and hauing nothing to mantaine it but Christs word This is my bodie Caluin 1. Instit cap. 2. § 3. saieth that they are madde who endeauour to defend the images of God and Saints by the example of the Cherubins The same saieth Hospin l. de orig Templorum pag. 254. and Beza 2. part respons ad Colloq Montisbel pag. 31. termeth the same a stinking argument Whitaker ad Rat. 3. Campiani maketh this to be a Sophisme Saint Iames commandeth to Foolish to striue about Christs words anoint the sick therefore we must anoint them Zuinglius de Peccat orig tom 2. fol. 122. saieth How foolish should he seeme who for words of Scripture would auouch that we are washed from originall sinne by the water of baptisme OEcolāpadius cōplaineth that the words of the Institutiō of the Eucharist are obiected to him as a Helene and the samewords Caluin termeth Aiax his buckler and the onely refuge of Papists Finally they are sometimes driuen to blaspheme the They blaspheme the very words of Scripture words of Scripture and to say that they will nether beleiue them nor God himselfe P. Martyr cont Gardiner col 423. termeth the words of the Institution of the Eucharist a litle speach of fiue words and col 1095 a fiue word speach Zuinglius Respons ad Billican tom 2. f. 264. Poore letters Burensis in Schlusselburg Praefat. in tom 3. Catal. Haeret. Foure impotent words Sheldon l. of Antichrist pag. 82. in scoffe Fiue omnipotent words Hospin part 2. Histor fol. 63. Fiue magicall words Gratianus Anties tom 6. doctrinae Iesuit fol. 158. speaketh in this sorte To be present according to Gregorie is to draw Christs bodie out of heauen by fiueuerbicall or magicall power Volanus l. 2. cont Scargam pag. 1047. Feigning to your selues a new Christ of bread made by the fiue-word-breath of a Preist Moreouer Zuinglius as before is rehearsed called Christs words of the indissolubilitie of mariage drie words and l. de Relig. c. de Euchar. saieth that the words of conscration are too drie for some mens capacitie Poach in Schlusselburg tom 4. Catal. pag. 305. thus writeth It must needs be that the law sith it nether Gods law in lie is Christ nor in Christ is contained in error lie and death And the Scripture as Luther saieth in his disputations is not to be vnderstood against Christ but for Christ and therefore to be referred to him or not to be accounted true Scripture Luther being sore vrged by the words of Scripture touching works and the law teacheth his followers to answere thus tom 5. in 3. Galat. fol. 345. Simply we must answere in this sorte Here is Christ there the testimonies of the Scripture touching workes and the law But Christ is Lord of the Scripture Thou vrgest the seruant that is the Scripture this seruant I Luther leaueth the Scripture to Papists leaue to thee I vrge the Lord who is King of the Scripture And speaketh yet more plainely German edit Wittemb tom 1. in these words Albeit the Papists do bring a huge loade of Scriptures in which good works are commanded I care nothing He careth not for all the Scripture for all the sayings of the Scripture though more were brought Thou Papist art very insolent and proud with the Scripture which yet is vnder Christ and the Lord. Wherefore I am nothing He is not moued with it moued thereby Go too foresooth relie vpon the seruant as much as thou wilst but I relie vpon Christ the true Maister Lord and Emperour of the Scripture Him I will beleiue and I know he cannot lie to me nor lead me into error I had rather honour and beleiue him then to suffer my selfe to be drawne one finger breth from my opinion for all the sayings of the Scripture Loe how Luther careth not for all the sayings of the Scriptures is nothing moued with will not alter his opinion for them all and leaueth them to the Papists And in like sorte tom 1. disput de Fide fol. 387. saieth But if our aduersaries vrge the Scripture against Christ we vrge Christ against the Scripture We haue the Lord they haue the seruant Papist haue the Scripture And in Colloq cap. de verbo Dei fol. 22. speaking of his followers saieth The Scripture is contemned corrupted and mocked of vs. Yea Zuinglius in Elencho tom 2. fol. 10. affirmeth that when Paul wrote the Commentaries of the Euangelists and the Epistles of the Apostles were not of authoritie and that Paul did not attribute so much to his Epistles as that Paul did not thinke his Epistles diuine whatsoeuer was contained in them was holie The like is insinuated by
Caluin Actor 17. vers 11. Where he saieth that the Thessalonians did not dispute whether Gods trueth were to be receaued onely they examined Pauls doctrine according to the rule of Scripture Plainely putting a difference betwene Gods trueth and Pauls doctrine Finally Zuinglius professeth Zuinglius will not beleiue what he cannot comprehend to beleiue nothing which he cannot comprehend For thus he speaketh in Hospin Part. 2. Histor fol. 72. God doth not propose to vs things that are incomprehensible Or as Melancthon reporteth ib. fol. 82. God doth not propose to vs such things to be beleiued as can no way be comprehended And in Schlusselburg l. 4. Theol. Caluin art 9. thus professeth his more then Diuelish infidelitie Albeit God with He will not beleiue God though he sware all his blessed Angels should come from heauen and sweare that in the Supper of the Lord the bodie and blood of Christ were giuē to all that receaue it yet nether could nor would I beleiue it vnlesse I should plainely see with my eyes and feel Christ with my hands The very same he insinuateth Respons and Bellicā tom 2. fol. What I pray you differ these men from the Protest imitate the libertins Libertins of whome thus writeth Caluin in Instructione cap. 9. We already saied that these men in the beginning were wont plainely to laugh if any alledged the Scriptures nor dissembled to hould them for fables yet they forbore not to vse thē if there were anie place which they could wrest to their purpose But when they perceaued that all good men did detest such sacrilege they put on this coate vnder which now they lurk to wit they professe not to reiect the holie Scriptures but feigning to admit them wrest and change them into allegories And do not the Protestants deride the Scripture when they call the words thereof a fiue-word speach beggerly letters impotent and magicall words and when they see that all good men detest such blasphemie do they not turne thē into figures or allegories Wherefore I make this my fourth argument Who not onely in so manie and so great matters contradict the expresse words of Scripture but also in manie and great points are compelled to forsake the letter thereof to call the manifeste sense into questiō to say that it is a begging of the question to argue out of it to deuise manie new senses for to reiect a place as ambiguous and to say that the sēse of Scripture is to be gathered rather out of a strāge then out of the proper place where it is purposely handled who finally deride the very kind of arguing out of the expresse words of Scripture and openly blaspheme them they are to be thought not onely to gainsay the true sense of Scripture but also to contemne the Scripture and God himselfe But so do Protestants Therefore c. CHAPTER V. THAT PROTESTANTS SAY THAT words of Scripture which make against them were not spoaken of certaine knowledge OVR fift argument to proue that Protestants repugne to the true sense of Scripture shal be because sometimes they denie that the words which were spoaken of God of Christ of the Apostles were spoaken by them of their certaine knowledge but onely by ghesse or coniecture For if out of that saying of God Ezechielis 3. vers 6. seq For not to a people of profound speach and of an vnknowne tongue art thou sent to the house of Israel nether to manie peoples of profound speach and of an vnknowne tongue whose words thou canst not heare and if thou were sent to them they would heare the We will proue that some can be conuerted which yet will not be conuerted Contra-remonstrantes in Collat. Hagae answere This is saied not in respect God did not certainely foresee what he saied of that which God did certainely forsee in these or those but in respect of that which according to all outward shew a man might iudge Forsooth God did not certainely foresee that other people would haue heard the Prophet if he had beene sent to them as he plainely affirmeth but like a man spoake by ghesse out of the externall appearance If we proue the same out of those words of Christ Math. 11. ver 21. If in Tire and Sidon had beene wrought the miracles that haue beene wrought in you they had done pennance Nor Christ in hairecloth and ashes Caluin vpon this place telleth vs that Christ disputeth not what God did foresee to become of these or those but what some of them would haue done for so much as could be gathered by the thing And ib. in v. 33. We admonished before that Christ speaketh after a humane manner and doth not tell out of the heauenlie oracle what he had foreseene was to be if he had sent to the Sodomits And lib. 6. de lib. arbitr pag 197. It is euident that Christ would by that kind of speach no other thing thē if one now should say There is no Turk so obstinate or rebellious to God or so impious who would not haue beene conuerted if he had read seene and heard those things with which Pighius will not amended The like haue Contra-remonstrantes loc cit So that Christ did not certainely foresee that the Tyrians and Sodomites would haue repented if they had seene the like miracles and yet he plainely affirmeth it If we proue that a man may fall from grace because S. Peter 1. cap. 1. vers 9. saieth For he that hath not these Scripture speaketh not of knowledge but of charitie tbings readie is blind and groping with his hand hauing foregotten the purgation of his ould sinnes Zanchius in Summa Praelect tom 7. col 276. answereth This place is to be vnderstood according to the iudgment of charitie The same he hath in Thesibus tom 8. col 700. and Piscator in Thesibus l. 2. p. 195. Forsooth S. Peter iudged charitably but not truely that such a man as he speaketh of had beene purged from his sinnes If we proue that God would haue all men to be saued because S. Paul 1. Timoth. 2. vers 4. Who will all men to be saued Perkins lib. de Praedest tom 1. col 139. saieth Paul Likewise S. Paul speaketh in this place according to the iudgment of charitie of Christians not according to the iudgment of secret and infallible certaintie In like sorte answereth Piscator loc cit and also to Hebr. 6. vers 5. cap. 10. vers 29. Where is it saied that some reprobates were sanctified with the blood of Christ If we proue that the wicked and reprobates may be in the bodie of Christ and put him vpon them because S. Paul saieth 1. Cor. 12. ver 13. We were all baptized into one bodie Gal. 3. v. 27. As manie of you as are baptized in Christ haue put on Christ Vorstius in Antibel p. 124. answereth The Apostle speakheth there out of the iudgment of charitie which accounteth all
If we proue that God doth now cleanse vs from all iniquitie because it is saied 1. Ioan. 1. v. 19. He is faithfull and iust to forgiue vs our sinnes and cleanse vs from all iniquitie Caluin ib. answereth If anie obiect that whilest we liue in this life we are neuer cleansed from all iniustice for so much as belongeth to reformation that is true indeed but Ihon teacheth not what God doth now perfect in vs. If we proue that in this life some are made iust by the merits of Christ as by Adams demerit they were made iniust by these words Rom. 5. v. 19. As by the disobedience of one man manie were made sinners so also by the obedience of one manie shal be made iust Pareus l. 2. de Iustificat cap. 3. answereth In this life we are made iust imperfectly in the next we shal be made perfectly iust Hereupon perchaunce Luther saied Disput 3. tom 1. We thinke that a man to be iustified is not to be yet iust but to be in the way and course to iustice If we proue that faith without workes is alwaies dead because it is saied Iames 2. vers vlt. Faith without workes is dead Schlusselburg to 8. Catal. p. 526. answereth The saying of Iames touching faith dead without workes is to be vnderstood of ehe time after iustification So that he will not haue faith to be dead without good workes whilest it iustifieth If we proue that God alwaies will all men to be saued by those words 1. Tim. 2. Who will all men to be saued Perkins in Cases of Conscience cap. 7. sect 3. answereth God will all men to be saued vnderstand now in this last age of the world If we proue that Saintes in heauen aske mercie for the faithfull because they aske reuenge vpon their persecutors by those words Apocal. 6. vers 9 I saw vnder the aultar the soules of them that were slanie for the word of God c. and they cried with a loud voice saying How long Lord holie and true iudgâ—st thou not and reuengest not our blood on them that dwell on the earth Confessio Wittember c. de Inuocat Sanctorum vnderstandeth this onely of praiers made whiles the Saints were on earth In the Apocalypse the soules of the Saints that were slaine do crie that their blood be reuenged not that now resting in the Lord they are desirous of reuenge after a humane manner but because the Lord euen after their death is myndfull of the praiers which whiles they yet liued on earth the made for the deliuerie of themselues and the Church If we proue that in this life we fulfill the law doe the will of God and obey Christ by those words Rom. 8. v. 4 God sent his Sonne c. that the iustification of the law might be fullfilled in vs. Et Math. 6. Thy will be done on earth And Hebr. 5. vers 9. Christ is made the cause of saluation to all that obey him Scharpius de Iustif Contr. 12. answereth Out of these places nothing followeth but that the faithfull fulfill the law but it followeth not that they fulfill it in this life Wherefore I thus make my fourtenth argument Who besides the foresaied opposition to the expresse words of Scripture will not expound the words of Scripture on that time whereof it speaketh do contradict the true sense thereof Protestants doe so Therefore c. CHAPTER XV. THAT PROTESTANTS OF MANIE sayings of Scripture make one MY fiftenth argument shal be because Protestants are forced to confound manie sayings of Scripture in one and so make one of manie For if we proue that God will not the death of a sinner but willeth his conuersion by those words Ezechiel 18. I will not the death of a sinner but that he be conuerted and liue Caluin l. de Praedest pag. 706. answereth If as we ought to doe those twoe be read ioyntly I will that a sinner which is conuerted liue the cauill is easily refuted The some hath Beza 2 part resp ad Acta Montisbel p. 196. If we proue that God would haue al to be saued and come to the knowledge of the trueth because it is so saied 1. Tim. 2. v. 4. Beza lib. quaest respons vol. 1. Theol. p. 684. saieth Those twoe To saue and to come to the knowledge of trueth are to be ioyned that so God may be vnderstood to will that they be saued whome he will haue to come to the knowledge of the trueth So also he answereth in Respons ad Acta Montisb p. 194. And there p. 196. in the same sorte expoundeth that Ezech. 18. I will not the death of a sinner but that be conuerted If we proue that Christs baptisme was different from S. Ihons because Actor 19. S. Luke telleth that some who haue beene baptized with S. Ihons baptisme were baptized againe of S. Paul Beza ib. ver 5. saieth that these are not the words of S. Luke telling who were baptized of S. Paul but of S. Paul telling what was the baptisme of Saint Ihon. Caluin l cont Anabap. p. 415. saieth There is saied that Paul baptized them in the name of Christ then to explicate what this meaneth is added that he laied hands vpon them and the holie Ghost descended Wherefore the same thing is diuersely expressed by twoe wayes as the Scripture vseth Et 4. Inst c. 15. § 18. Luke doth not tell twoe different things but keepeth the forme of relating vsed of the Hebrews who first set downe the summe of the matter and after explane it more at large If we proue that we must be borne againe both of water and of the holie Ghost by these words Ioan. 3. v. 5. Vnlesse one be borne againe of water and the holie Ghost c. Caluin ib. answereth It is one simple sentence that we must be borne a new for to be Gods children and that of this second birth the holie Ghost is author Therefore he put water and Spirit for the same thing And in this manner they confound manie things which the Scripture distinguisheth and say that ether they be Synonimies or that one exegetically expoundeth the other Wherefore this is my 15. argument Who besides the foresaied opposition to the expresse words of Scripture are compelled to confound manie different sayings of the Scripture in one those are also opposite to the true meaning of the holie Scripture Protestants doe so Therefore c. And hitherto we haue seene how manie and what kind of Propositions of Scripture almost in all kinds of controuersies Protestants doe change and depraue and that no kind of speach can be so plaine strong and forcible as it can recall them from their errours but that they break through delude depraue all Now let vs see how they deale will the wordes of Scripture For as Tertullian saieth cont Hermogenen It is the Heretiks custome to wreste all simple words CHAPTER XVI THAT WORDS OF SCRIPTVRE WHICH signifie the working or doing of a thing
faith is grounded onely vpon mens authoritie and all their doctrin forsouth vpon the expresse Scripture and word of God and In c. 1. Galat. In Assert art 2. thereby draw the simple people to follow them The Pope faieth Luther hauing no Scripture wherewith to defēd himself vseth this onely and perpetuall argument against vs. The Church the Church Agayne Our opinion is deliuered by these words of God the contrarie by the words of men And otherwhere All the Scripture standeth an our sides through all letters and tittles Caluin Papists find no weapons in Scripture yea they In Actor 9. v. 22. In Antid sess 6. c. 8. see it wholy against them Agayne I haue the whole Scripture on my side And Sadeel Our doctrin doth relie vpon the expresse worde of God And in an other place we professed in the fift article of our French Confession that our faith is onely and wholie and expressly grounded vpon the word of God as it is contained De vocat Ministr Ad art 1. abiurat in the Scripture Fulk in Ioan. 5. note 2. Papists can not find a iote of Poperie allowed ether by expresse wordes of the Scripture or by necessarie cōclusiō out of the same And the like most vaine pretence this most impudent boast is most Apol. Anglic p. 20. Pareus praefat lib. de Grat. Caluin epist 193. Whitak praefat ad Demonst manifestly refuted in this booke wherein is clearly shewed that the Catholik doctrin in more then 260. points denied by Protestants is in expresse termes and most directly taught and deliuered by the Scripture and in the same points the Protestants doctrin condemned and that these in very deed do relie vpon their owne inferences out of Scripture their owne conferences of places of Scripture and oppose their owne expositions glosses tropes and figures against the expresse words and thunders of almightie God 14. The sixt commoditie is that though some obstinatly will not confesse that in all these 260. points or in most of them the Scripture or word of God doth expresly approue the Catholik doctrin and condemne the Protestant yet this he can not denie but in all these points the holie Scripture both for word and for sense fauoureth more the Catholik doctrin then the Protestant which if ignorant Protestants would mark they would not be so easily misled For as for words in all these 260. points we Catholiks aduantage ouer Protestants For words of Scripture vse the very same or equiualent words with the Scripture what she calleth faith we call faith what she calleth the bodie of Christ we call the bodie of Christ And so in others whereas Protestants do the quite contrarie as hath beene touched before and shall appeare in the whole booke And as for the forme of speach where the Scripture For phrase of Scripture affirmeth we affirme where the Scripture denieth we deny And contrarie wise the Protestants affirme where the Scripture denieth and deny where the Scripture affirmeth as shal be most euident to him that will read this booke Besids no parte or parcell of the Scripture forceth For partes of Scripture Catholiks to denie it but they hould all that Protestants account for Scripture and some what more whereas Protestāts are compelled to reiect manie bookes of those which Catholiks and the holie Church heretofore hath beleeued to be Gods word and fouly also to mangle and corrupt these bookes which they admit Moreouer Catholiks refuse no authenticall edition or translation of the For translations of Scripture Scripture but Protestants will sland to no translation And thus much touching the words of Scripture As for For the sense of Scripture the sense thereof Catholiks in all these 260. points do admit that sense which the expresse words of Scripture and they spoaken of purpose to declare Gods mynd doe of them selues proporse which sense Protestants reiect and force the quite contrarie Agayne scarce in any of these 260. articles Catholiks are driuen to any answere which hath any shew of a shift or euasion because in them as I saied they embrace the natiue and proper sense of the words of Scripture but Protestants in euerie one of them are driuen to sundrie and foule shifts because they refuse the naturall and plaine sense of Gods word Besids Catholiks in all these 260. points dare stand to the iudgment of the expresse worde of God according to that sentence which of them selues with out all helpe force or pressing of Catholiks they doe pronounce Protestants dare not in these articles stand to the iudgment of Gods expresse worde vnles they may wrest wring and interprete it as they thinke best Finally Catholiks in none of all these questions reiect that sense of Scripture which is deliuered by vnanimous consent of the holie Fathers Councells or Church Protestants refuse it in manie Seing therefore Catholiks haue the aduantage ouer Protestants not onely for Fathers Councells Church miracles the like but also that they haue such and so great aduantages ouer them in more then 260. points of controuersie both for the expresse worde and plaine sense of the Scripture it is plaine willfulnes and carelesnes of saluation to leaue Catholiks for to follow Protestants I would to God that Protestants would as they pretend follow the expresse word of God and embrace that Religion Note which the expresse word of God most fauoureth reiect that which it most disliketh and enquire diligently whether the Catholik or Protestant religion can in more points of controuersie proue her doctrin by the pure and expresse written word of God without the mixture of any word of man and by the pure sense therof which of it self it affordeth without any help or exposition of man when it is spoaken of purpose to declare Gods meaning vnto vs. Let that religion florish and be embraced which in this conflict ouercomet let that perish and be reiected which is ouercomen And what more reasonable then to preferre Gods pure word before that which is not pure mixt partely of Gods words partely of mans What more reafonable then to preferre Gods direct speech before mans inference or collection out of his speech What more reasonable then to follow rather Gods expresse words then mans glosses tropes and figures And finally what more reasonable then to follow that religion which in more then 260. points of controuersie is grounded vpon the pure word the direct word the expresse word of God and hath against it nothing but mans mixt word mans inference mans glosses rather then that which in all those points is condemned by the pure direct and expresse word of God and supported onely by mans mixt word mans inference and mans glosses For example That the Eucharist is the bodie of Christ we haue for vs in foure places of Scripture the pure direct and expresse word of God saying This is my bodie and against vs there is not so much as once any pure word of God