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
that are adiudged to eternall punishment Not cause of damnation are not therefore damned because they sinned Onely incredulitie damneth See more art 10. Scripture Euerie one of vs for him selfe shall render account Account is to be giuen of sinnes to God That euerie one may receaue the proper things of the bodie as he hath done ether good or euill Protestants If workes come into iudgment we are all damned Not to be giuen These sinnes shall not come to account before God See more art 11. Scripture reporteth that Dauid saied of him selfe I haue Dauid did ill done ill before thee Protestants Dauid neuer committed sinne The regenerate He did not ill commit noe sinne See more art 12. Scripture reporteth these words of Dauid I am he that Dauid him selfe sinned haue sinned I haue done wickedly Protestants The elect him selfe doth not sinne but sinne that Not him self dwelleth in him The true faithfull or regenerate doth not sinne See more art 13. CHAPTER XVII OF IVSTIFICATION SCripture Abraham was he not iustified by workes Abraham iustified by workes Not by workes Man iustified by workes Not by workes Sinnes forgiuē for loue Not for loue Protestants Abraham was not iustified by his good workes He was iustified by no other thing at all but by faith See art 1. Scripture Doe you see that by workes a man is iustified Protestants We saye they are not iustified by workes we can not be iustified by workes See art 1. cit Scripture Manie sinnes are forgiuen her because she loued much Protestants Not because the woman loued much therefore her sinnes were forgiuen her See art 1. cit Scripture By workes a man is iustified and not by faith Man not iustified by faith onely By faith onely Some iust before God None iust before God onely Protestants We are iustified by faith onely By faith onely we receaue remission of sinnes See more art 2. Scripture They were both iust before God Protestants Before God none is iust none can be iust Where shall anie such iust be found amongst men See more artic 3. Scripture You are cleane The blood of Christ cleanseth vs Some cleane from all sinne Protestants The beleiuers are iust and yet vncleane The None cleane pious man is in him selfe vncleane and filthie See more art 4. Scripture As farre as the East is from the west hath he made Sinnes taken from the iustified Not taken frō them our iniquities farre from vs. There is no iniquitie found in me Protestants In the regenerate there are manie sinnes and great filth Innumerable sinnes euen such as are worthie of death remaine in the regenerate See more art 5. Scripture Before him God iustice hath bene found in me Iustice in mē No iustice in them Protestants There can be no iustice in vs. There is no inherent iustice in the iudgment of God See more 8. Scripture To him that beleiueth in him who iustifieth the Some inherēt thing imputed No inherent thing imputed Men not certaine of grace Certaine impious his faith is reputed to iustice Protestants What is inherent is not imputed See more art 9. Scripture Man knoweth not whether he be worthie of loue or hatred Protestants It is lewednes to say that none can know by certaintie of faith that he hath obtained grace See more artic 10. Scripture Ye are fallen from grace Some fall frō grace None fall frō grace Protestants It is impossible for those that beleiue to fall from grace The elect neuer fall from grace The faithfull neuer fall from the grace of God See more art 12. Scripture Thou by faith doest stand Be not highly wise but VVe must feare feare Protestants That is not to be suffered that they exhort vs VVe must not feare to feare I cannot be damned vnlesse Christ be damned See more art 13. Scripture If the iust man shall turne away him selfe from his Some reprobates iustified Noreprobates iustified Man prepareth his hart He prepareth it not iustice and doe iniquitie in his sinne which he hath sinned in them he shall dye Protestants No reprobate is iustified The elect only repent and doe good workes See more art 14. Scripture It perteineth to a man to prepare the harte Protestants In our conuersion to God we haue our selues wholy passiuely A man is like a blocke in his conuersion See more art 15. CHAPTER XVIII OF EVERLASTING LIFE AND DEATH SCripture Your reward is very great in heauen You shall receaue Saluation a reward or retribution No reward or retribution There is a crowne of iustice No crowne of iustice Faith alone saueth not It saueth Some already suffer the paines of hell None yet suffer the paines of hell Hell a place of torments No place the retribution of inheritance Protestants That he saueth is mere grace not a reward or retribution See more art 1. Scripture There is laied vp for me a crowne of iustice Protestants Paule acknowledgeth nothing in the whole course of saluation but mere grace See more art 2. Scripture Shall faith be able to saue him Protestants Faith alone saueth By faith alone we are saued See more art 3. Scripture As Sodome and Gomorrha and the citties adioyning in like manner hauing fornicated c. were made an example sustaining the paine of eternall fire Protestants It is a false position that the soules suffer in hell before the bodies See more art 6. Scripture Lest they also come into this place of torments Protestants We must not imagin that hell is anie certaine definite and corporall place A locall hell is a fiction See more art 7. Scripture Departe from me ye cursed into fire euerlasting Hell fire true fire Protestants They feigne that the soules of men and diuels Not true fire are tormented in hell with true and corporall fire See more artic 8. CHAPTER XIX OF GODS LAW SCripture My yoke is sweet and my burden light Gods law possible Not possible Some haue kept Gods law None haue kept it Some haue loued God with all their hart None haue loued him so Gods law in the harts of some In the harts of none We pray to fulfill Gods will We pray not so Keeping the cōmandments necessarie to life Not necessarie Protestants The law is impossible to be kept It is impossible to keepe the commandments See more art 1. Scripture I haue kept thy law They haue kept thy word Protestants No man performeth the law or euer performed it See more art 2. Scripture faieth of Iosias He returned to our lord in all his hart and in all his soule and in all his power according to all the law of Moises Protestants There was no Sainte who in this mortall life loued God with all is soule with all his hart with all his power See more art 3. Scripture The law of God in his hart Protestants Euen after regeneration the word of the law is not properly saied to be in our hart See more art 4. Scripture Thy will be done in earth as it is in heauen Protestants We do not pray that we may fulfill the law See more
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
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
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
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.
from infernall paines entred to his disciples the doores being shut penetrated heauen and there praieth for vs. None of which things agree to the Protestants Christ and consequently he is a farre different yea opposite vnto the true Christ described to vs by the holie Scripture Manifest also it is that Protestants like true theues Protestants take from Christ steale from Christ his due honour because the denie that as he is man he is to be worshipped to be praied vnto that he is head of the Church lawmaker or Honor. iudge They robbe him of his power in denying that as Power he is man he can giue life forgiue sinnes raise the dead enter the doores being shut penetrate the heauens or worke any true miracle They bereaue him of his knowledge Knowledge for they denie that as he is man he knoweth all things knoweth the secrets of hearts can heare our ptaiers knew the kinde of tree but had need to be tought as men are They steale away his iustice or Vertue Vertue for they teach that he was truely and most truely a sinner that as much as lay in him he refused to doe the office of a Mediatour that he had vnconsiderate desires and contrarie to his vocation that he behaued himselfe vnciuilly towards his mother confessed his delicatenesse let slippe a speech of desperation nay was ouerwhelmed with desperation and exceedingly despairing They take from him certaintie of saluation because Certaintie of saluation they say that he was afraied of his saluation and was almost perswaded that he was vndone They take Worthe away worthines in saying that nothing had beene done by his corporall death but that there needed a greater price that he could not merite to be iudge of the world that with all his workes he merited not heauen that he could not merite our redemption by a worthie price but by acceptation of his Father Finally they spoile him of his goodnes and merite because they say that he died not for the wicked for the reprobate Mercie for all but onely for some few elect and that now he praieth not for vs in heauen And if you take away from Christ as man his honour his power his knowledge his iustice his worthines his certaintie of saluation his goodnes what remaineth of Christ as man but the bare name of a Sauiour Whereupon rightly saied Saint Austin If we diligently consider those things which belonge to Christ he is onely in name found amongst any Heretiks whatsoeuer But hitherto hauing treated of God and Christ now let vs treate of Angels and Saints who happily raigne with him in heauen CHAPTER III. OF ANGELS AND SAINTS IN HEAVEN ART I. WHETHER ANGELS AND Saints in heauen do the will of God SCRIPTVRE EXPRESSELY AFFIRMETH. PSALME 102. ver 20. Blesse our Lord all ye Angels doe Gods word his Angels mightie in power doing his word And v. 21. Blesse our Lord all ye his hoastes you his ministers that do his will Doe his will Mathew 6. ver 10. Thy will be done as in heauen in earth also Apocal. 21. v. 27. There shall not enter into it Heauen any polluted thing nor that doeth abhomination and maketh lie CATHOLIKS EXPRESSELY AFFIRME Card. Bellarmin lib. 1. de bonis operibus in particul cap. 6. In heauen the holie Angels obey God readily perfectly and in all things PROTESTANTS EXPRESSELY DENIE Caluin in Coloss 1. v. 20. In this selfe same obedience which Angels obeobedience satisfieth not the Angels giue to God there is not such exquisite perfection as it satisfieth God in euerie point and without pardon And 3. Instit c. 14. § 16. Nether the Angels themselues are answerable to that exceeding iustice of God And c. 17. § 9. In the sight of God nether the Angels are iust enough The same Caluin Concion 16. in Iob. There is in the Angels There is fault in the Angels follie and vanitie that is fault God found in his Angels that which he may iustly reprehend Nether are the Angels of that perfection in which if it be rigorously examined nothing may be found worthie of blame CONFERENCE OF THE FORESAIED WORDS Scripture expressely teacheth that the Angels doe Gods word doe his will that Gods will is done in heaueÌ„ that into heauen entreth nothing that doth abhominatioÌ„ or is polluted The same say Catholiks Protestants Expressely teach that the obedience of Angels satisfieth not God in euerie point and without pardoÌ„ that the Angels answere not to Gods iustice that they are not iust enough in Gods sight that in them is follie vanitie and fault that which God may iustly reprehend that which is worthie of blame ART II. WHETHER THE SAINTS DO alreadie enioye their heauenly felicitie SCRIPTVRE EXPRESSELY AFFIRMETH. Apocal. 7. v. 14. These are they which are came out of great Saints are before the throne of God tribulation and haue washed their robes and made them white in the blood of the lambe therefore they are before the throne of God and they serue him day and night in his temple Luke 23. v. 43. And Iesus saied to him Amen I say to thee this day thou shalt be with me in paradise CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Session 25. saieth That Saints enioye euerlasting felicitie in heauen and do reigne with Christ. PROTESTANTS EXPRESSELY DENIE Luther Postilla in Dom. 2. post Trinit fol. 286. All the The Saints sleepe Fathers before Christs incarnation went into Abrahams bosome that is in death abode with firme faith in this word and slept in it and therein sleepe euen now vntill the last daye excepting theÌ„ who rose with Christ And to 6. in c. 25. Gen. saieth that Saints sleepe and know not what is done Which otherwhere he often times repeateth Caluin in 2. Petri 2. v. 4. Hence we may gather not onely what paine the reprobate sustaine after death but also what is the Enioy not yet felicitie state of the children of God For they quietly rest in hope of assured felicitie howbeit as yet they enioy it not In Math. 22. v. 23. For nether God doth affirme that the soules remaine after death as if now they enioyned their present glorie and happines but he differreth their hoppe vntill the last daye Which he eftsones repeateth in Psychopannychia p. 405. and otherwere Wherevpon Spalatensis l. 5. de Rep. c. 8. n. 113. 115. and 119. confesseth that Caluin teacheth that the blessed soules departed Nor their essentiall reward out of this world dot not enioye their essentiall reward felicitie and glorie vntill the last daye And himselfe n. 103. affirmeth that that opinion which attributeth perfect felicitie vnto blessed soules before the resurrection hath difficulties which cannot be answered and n. 120. coÌ„mendeth Caluins opinion in this matter as pious and learned And the reason why he inclineâ—h vnto him he giueth n. 102. in these words For if blessed If Saints wereinglorie they could heauen vs.
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
not yea they be not thy freinds Luther Postilla in Dom. 9. post Trinit Nether are they thy freinds but theirs of whome in their life time they receiued benefit Caluin 3. Instit c. 20 § 23. For what Saint is to be thought Take no care of vs. to take care of the safetie of the people Moises giuing it ouer who whiles he liued farre surpassed all others in this point In Luc. 16. vers 19. Here the Papists are fondly subtill whiles they will proue that the dead haue care of the liuing which is a stincking cauill In Zachar. ver 12. We know that the offices of charitie Charitie onely for this life are restrained to the course of this life Which also hath Zuinglius respons ad Luther to 2. fol. 379. Beza in Lucae 15. v. 10. Who can therefore rightly perswade himselfe or others that the Soules of Saints in heauen haue care of those things which are done on earth or that they know theÌ„ and much lesse that they ought to be praied vnto Pareus in Colloq Swal 3. The Scripture denieth that the Care not for our necessities Saints in heauen know and care for our necessities THE CONFERENCE Scripture expressely teacheth that charitie neuer falleth away that Hieremie had care of the people after his death The same say Catholiks Protestants expressely say that the offices of charitie are restrained to this present lâ—fe that Saints in heauen are not our freinds that they haue no care of vs or of our necessities ART VI. WHETHER ANGELS AND Saints heare our praiers and know our affaires SCRIPTVRE EXPRESSELY AFFIRMETH. Tobie 12. vers 12. the Angel saieth When thou didst pray Angels heare our praiers with teares and didst burte the dead and left thy dinner and didst hide the dead by day in thy house and by night didst burie them I offered thy praier to our Lord. Luke 15. vers 10. So I say to you there shal be ioy before the Know our repentance Angels of God vpon one sinner that doth pennance And cap. 16. vers 19. Abraham being dead saieth They haue Moyses and the Prophets Apocal. 4. vers 1. After these things I looked and behould a doore open in heanen and the first voice which I heard was as it were of a trumpet speaking to me saying Come vp hither and I Know things to come will shew thee the things which must be done quickly after these And c. 19. v. 1. and 2. After these things I heard as it is were the voice of many multitudes in heauen saying Alleluia praise and And punishments of the wicked glorie and power is to our God Because true and iust are his iudgements which hath iudged of the great harlot that hath corrupted the eorth in her whordome and hath reuenged the blood of his seruants of her hands CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 1. de Sanctis c. 20. It is not true that Saints do not know what we aske of them PROTESTANTS EXPRESSELY DENIE Whitaker ad Ration 4. Campiani It is certaine that the Saints know not what we doe Heare not our praiers Saints do not know what we doe Apologia Confess Augustan c. de Inuocat It cannot be saied that Saints do heare our praier Caluin 3. Instit cap. 20. § 24. Who tould that they haue so long eares that they can stretch them vnto our praiers so quicke eyes that they can perceaue our necessities And in 1. Cor. 13. v. 8. The Saints do not know our estate Beza in 1. Ioan. 2. vers 1. The blessed spirits haue no knowledge of things done here below And l. quaestion respons vol. 1. It is easie to refute as a foolish and grosse fiction that they say that God reuealeth our praiers to the blessed spirits THE CONFERENCE Scripture expressely saieth that the Angel heard the praier and knew the good deeds of Tobias that the Angels know and reioyce of the pennance of a sinner that Abraham knew of Moises and the Prophets that Saints knew the wickednes of the great harlot and Gods punishment vpon her The same say Catholiks Protestants expressely say that Saints know not what we doe that they heare not our praiers perceaue not our necessities know not our estate that to say that God reuealeth to them our praiers is a foolish and grosse fiction ART XVII WHETHER ANGELS OR Saints in heauen do offer our praiers to God SCRIPTVRE EXPRESSELY AFFIRMETH. Tobie 12. vers 12. cit the Angel saieth When thou didest Angels offâ—r our praiers to God pray with tears I offered thy praier to our Lord. Apocal. 5. v. 8. And when he had opened the booke the foure beasts and the soure and twentie Seniours fell before the lambe hauing euerie one harpes and goulden vials full of odours which are the praiers of saints And c. 8. v. 3. And an other Angel came and stood before the altar hauing a goulden censar and there were giuen to him manie incenses that he should giue of the praiers of all Saints vpon the altar of gould which is before the throne of God CATHOLIKS EXPRESSELY AFFIRME Cardin. Bellarmin lib. 1. de Sanctis cap. 16. Caluin intimateth that not onely the Saints but nether the Angels can offer our prayers to God which is against most plaine Scripture PROTESTANTS EXPRESSELY DENIE Willet Controuers 9. quaestion 3. pag. 440. That Saints They offer not vp our praiers should offer vp our speciall praiers and make particuler request for vs to God is no where found in the Scripture but rather the contrarie Reineccius tom 4. Armaturae c. 7. The words of the Angel Tobiae loc cit are spoken after our fashion For there is no need that Angels should offer our praiers to the Lord because God is not farre of Caluin 3. Institut cap. 20. § 20. Christ hauing entred into the Sanctuarie of heauen till the end of the world alone doth offer to God requests of the people which sitteth a farre of in the entrie THE CONFERENCE Scripture expressely teacheth that the Angel offered Tobies praier to God that the foure and twentie seniors did offer the praiers of holie men before the lambe that an Angel did offer the praiers of all Saints before the throne of God The same say Catholiks Protestants expressely teach that Angels do not offer our praiers to the Lord that Saints do not offer our speciall praiers to God that Christ onely offereth to God the praiers of the people ART VIII WHETHER ANGELS OR Saints be to be praied vnto SCRIPTVRE EXPRESSELY AFFIRMETH. Genes 48. vers 16. Iacob thus praierh The Angel that Angels praied vnto deliuereth me from all euils blesse these children and be my name called vpon them the names also of my fathers Abraham and Isaac Osee 12. v. 4. And he Iacob preuailed against the Angel Iacob praied an Angel and was strenghned and he wept and besought him Tobie 5. vers 21. And Tobias answering saied well may you walke and
he commandeth them to be heard as legats not as maisters THE CONFERENCE Scripture expressely saieth that the power of keyes was giuen to S. Peter that the Holie Ghost placed Bishops to gouerne the Church that S. Paul had a rodde and power ouer the faithfull could deale hardly and punish all disobedience was Maister of the Gentils and that we ought to be subiect to our Prelats The same say Catholiks Protestants expressely say that there is no authoritie in the Prelats themselues that the Church hath no rule but mere ministerie that Pastours haue no more iurisdiction ouer the faithfull then Phisicians ouer the sick that they haue no power ouer the consciences but that all authoritie or right of commanding is in God onely and in his worde ART III. WHETHER ANIE ONE PAStour haue authoritie to excommunicate SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 16. v. 19. Thou arte Peter And whatsoeuer thou shalt S. Peter had authoritie to excommunicate And S. Paul binde vpon earth it shal be bound also in heauen 1. Timoth. 16. v. vlt. Of whome is Hymenaeus and Alexander whome I haue deliuered to Sathan that they may learne not to blaspheme CATHOLIKS EXPRESSELY AFFIRME D. Stapleton Cont. 2. q. 1. art vn The Ecclesiasticall power first principally of it selfe and immediatly is in particular persons PROTESTANTS EXPRESSELY DENIE Beza in Conf. c. 5. sect 43. We must remēber that this power No one man can excommunicate of excommunicating is giuen to no one man but to the whole companie of the Presbyterie Caluin 4. Instit c. 11. § 5. The spirituall power of excommunicating must not be exercised at the pleasure of one man but by the lawfull assemblie § 6. This kinde of power was not in one but in the assemble of the Elders Peter Martyr in 1. Cor. 5. v. 4. So great an Apostle doth not not take vpon him to excōmunicate of himselfe and alone which yet the Pope and manie Bishops dare Bucanus in Institut loco 44. In whome must the power of excommunicating be not in anie one ether Bishop or ordained of the Bishop THE CONFERENCE Scripture expressely saieth that power of binding was giuen to S. Peter that S. Paul excommunicated or deliuered some to Sathan Catholiks say the same Protestants expressely say that power of excommunicating is in no one mā Bishop or other that S. Paul tooke not vpon to excommunicate of himselfe ART IV. WHETHER PASTOVRS OF the Church haue power to command or make lawes SCRIPTVRE EXPRESSELY AFFIRMETH. Actes 15. v. 28. It hath seemed good to the Holie Ghost and Pastours can command to vs to lay no further burden vpon you then these necessarie things That you abstaine from the things imolated to idols and blood and that which is strangled And ver 41. And he Paul walked through Syria and Cilicia confirming the Churches and commanding them to keepe the precepts of the Apostles and the Ancients 1. Thessalon 4. v. 11. We desire you brethren that you worke with your owne hands as we haue commanded you And Epistol 2. cap. 3. vers 4. And we haue confidence of you in our Lord that the things which we command you both doe and will doe 1. Cor. 7. v. 12. For to the rest I say not our Lord If any brother haue a wife an infidell and she consent to Diuel with him let him not put her away CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 4. de Pontif. c. 17. The Pope and other Bishops can iudge and make lawes PROTESTANTS EXPRESSELY DENIE Caluin in Antidoto Concilij Sess 6. con 20. As for laws of They cannot command the Church let them looke to them we acknowledge one lawmaker who can giue rules of life as we haue our life from him In actor 15. v. 28. The sottish Papists who out of these words would The Church hath no authoritie No power to make lawes proue that the Church hath some authoritie Musculus in locis c. de Magistrat The Church hath no power to make lawes but she is commanded to heare and obey Luther de Captiuit to 2. fol. 76. Nether Pope nor Bishop nor any man hath any right to put a tittle vpon a Christian man vnlesse it be done by his owne consent THE CONFERENCE Scripture expressely affirmeth that the Apostles put precepts and burdens vpon the faithfull that S. Paul commanded Christians to keepe them and that himselfe commanded diuers things The same say Catholiks Protestants expressely say that the Church hath no authoritie of lawmaking hath no power to make laws that no Bishop or other can command a Christian man any thing but what he will himselfe ART VIII WHETHER BISHOPS BE rulers of the Church SCRIPTVRE EXPRESSELY AFFIRMETH. Act. 28. v. 28. The Holie Ghost hath placed you Bishops to Bishops rulers of the Church rule the Church of God 2. Tim. 1. ver 11. I am appointed a preacher and Apostle and Maister of the Gentils 7. c. 5. v. 19. Against a Preists receaue not accusation but vnder twoe or three witnesses CATHOLIKS EXPRESSELY AFFIRME Councel of Trent sess 23. c. 4. Bishops are put of the Holie Ghost for to rule the Church of God PROTESTANTS EXPRESSELY DENIE Spalatensis or Lohetus Respons ad Marium cap. 1. The true nature of a head and the true nature of a ruler is in no pure No mā ruler of the Church man one or manie nether Monarchically nor Aristocratically Of the same opinion are others as appeareth by what hath beene saied before art 2. and 4. THE CONFERENCE Scripture expressely saieth that Bishops are rulers of the Church that S. Paul was maister of the Gentils that S. Timothe was iudge of Preists The same say Catholiks Protestants expressely say that no pure man one or manie can be head or true ruler of the Church ART VI. WHETHER DO RVLE THE true Church of God SCRIPTVRE EXPRESSELY AFFIRMETH. Act. 20. v. 28. The holie Ghost hath placed you Bishops to Bishops rule the true Church rule the Church of God which he hath purchased with his owne blood Ephes 4. v. 11. And he gaue other some Pastors and Doctors to the consummation of the Saints vnto the worke of the ministerie vnto the edifying of the bodie of Christ Isaie 62. v. 6. Vpon thy walls Hierusalem I haue appointed watch men CATHOLIKS EXPRESSELY AFFIRME Councel of Ttent Sess 6. c. 1. The Holie Ghost hath put all Bishops of Patriarchall Primatiall Metropolitan and Cathedrall Churches to rule the Church of God which he hath purchased with his blood PROTESTANTS EXPRESSELY DENIE Whitaker Controu 2. quaest 2. c. 2. The rule of the Catholik Not the true Church Church could yet neuer be seene Againe The Catholik Curch which containeth onely good men can nether be seene nor comen vnto nor saluted And q. 1. c. 10. There are some Prelats who say and do not but these are not of the Catholik Church Bellarmin should remember that Bishops are Pastors of particular Churches not of the Catholik
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
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
Church there is Sacrifice and offering of a cleane oblation and Sacrifice in iustice The same say Catholiks Protestants expressely say that there is no more Sacrifice in the Church And yet Whitaker Controu 3. quaest 6. pag. 2. 615. writeth thus Without Preisthood there is no Church And Vallada Apologia cont Episcop Luzon c. 26. No man denieth but the celebration of the Eucharist is a true Sacrifice ART XII WHETHER THERE BE AN altar in the Church SCRIPTVRE EXPRESSELY AFFIRMETH. Hebrewâ— 13. v. 10. We haue an altar whereof they haue no Christians haue an altar power to eate which serue the tabernacle Isaie 19. ver 10. In that day there shal be an altar of our Lord in the middest of the land of Egypte and a title of our Lord to the border thereof CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 24. c. 1. The Apostle Paul writing to the Corinthians when he saieth that they who are polluted with participation of the table of Diuels cannot be made partakers of the Table of our Lord by a table in both places vnderstandeth an altar PROTESTANTS EXPRESSELY DENIE Caluin in 1. Corinth 9. vers 19. There are no altars to They haue noÌ„â—â—tar sacrifice Beza in Colloq Montisbel p. 350. Paul maketh mention Paul speaketh not of an altar of a table of the Lord and not of an altar Ad Repetit Sanctis c. 4. I confesse there is no altar in the Christian Church And l. Quaest Resp vol. 3. In the Apostolicall writings there is no mention of an altar but onely of a table of the Lord. Peter Martyr in Rom. 11. Altars haue no place in the time of the Ghospel Herein also the Protestants doctrine is well knowne THE CONFERENCE Scripture plainely saieth that we haue an altar The same say Catholiks Protestants plainely say that we haue no altar that Paul maketh no mention of an altar that there is no mention of an altar in the writings of the Apostles ART XIII WHETHER THE PASCHAL lambe was sacrificed SCRIPTVRE EXPRESSELY AFFIRMETH. Marc. 14. v. 12. And the first day of the Azimes when they Pascal lambe sacrificed sacrificed the Pasche Exod. 12. ver 6. And the whole multitude of the children of Israel shall sacrifice him Pascal lambe at euen CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 24. c. 1. The multitude of the children of Israel did sacrifice the ould Pasche in remembrance of their going out of Egypt PROTESTANTS EXPRESSELY DENIE Perkins in Cathol reform Controu 11. c. 5. The Paschal No sacrifice lambe was a sacrament but no sacrifice The same hath Plessie l. 2. de Missa c. 2. Reineccius to 4. Armaturae c. 19. The holie Bible no where Not sacrificed teacheth that the Paschal lambe was immolated and sacrificed Tilenus in Syntagmate c. 64. We do not graunt that the Paschal lambe was a sacrifice properly called yea Moises expressely denieth that it was a sacrifice Pareus in Colloq Theol. 9. disput 27. The Minor is false That the Paschal lambe was a sacrifice properly called Beza in Marci 14. v. 12. I vsed the word of Killing rather then of Sacrificing that the domesticall bankets of the Pasche might be distinguished from those Sacrifices which in the temple were done of the Preists THE CONFERENCE Scripture expressely saieth that the Paschal lambe was sacrificed Catholiks say the same Protestants expressely say that it was not sacrificed that it was no proper sacrifice that it was a domesticall banket that Moises expressely denieth it to be a Sacrifice Which is so repugnant to Scripture as same Protestants confesse it See lib. 2. c. 30. THE SVMME OF THIS CHAPTER OF the Eucharist Out of all which hath beene rehearsed in this chapter it is cleare how different an Eucharist Protestants haue from that which the holie Scripture proposeth For the Scripture and Catholiks with it teacheth that the holie Eucharist is the true bodie and blood of Christ that it is his testament that Christs flesh is to be eaten that whilest the Eucharist was instituted Christs bodie was giuen and his blood shedde for vs that the chalice was shedde in remission of sinnes that bread is a necessarie matter of the Eucharist that vnleauened bread is a couenient matter and that we must prepare our selues to receaue the Eucharist Moreouer the Scripture teacheth that there is a Sacrifice and altar in the Church and that the Paschal lambe which was a figure of the Eucharist was sacrificed all which Protestants do denie It is cleare also that Protestants do steale from the What Protest steale from the Eucharist Eucharist the trueth of the bodie and blood of Christ the nature of his testament the necessitie of bread the conueniencie of vnleauened bread to make it of and necessitie of our preparation to receaue it They steale also eating and drinking from the flesh and blood of Christ oblation and shedding of them when the Eucharist was instituted And from the Church they steale both Sacrifice and altar and sacrificing froÌ„ the Paschal lambe And thus much of the Eucharist Now of the other Sacraments CHAPTER XI OF THE OTHER SACRAMENTS ART I. WHETHER PREISTS CAN forgiue sinnes SCRIPTVRE EXPRESSELY AFFIRMETH. MATHEW 16. v. 19. And I will giue to the the keyes Preists can forgiue sinnes of the kingdome of heauen And whatsoeuer thou shalt loose on earth it shal be loosed in heauen Math. 16. v. 19. Amen I say vnto you whatsoeuer you shall binde vpoÌ„ earth shal be bound also in heauen and whatsoeuer you shall loose vpon earth shal be loosed also in heauen Ihon. 20. v. 24. And he saied to them receaue ye the Holie Ghost Whose sinnes you shall forgiue they are forgiuen them and whose you shall retaine they are retained CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 14. Can. 9. If anie shall say that the Sacramentall absolution of the Preist is not a iudiciall act but a bare ministerie of pronouncing or declaring that sinnes are forgiuen be he accursed PROTESTANTS EXPRESSELY DENIE Perkins Galath 4. tom 2. The Pope challengeth to They cannot himselfe proper and iudiciall power of forgiuing and reteining sinnes Zuinglius in Art 51. to 1. Who attributeth remissioÌ„ of sinnes to a creature robbeth God of his glorie and is an idolater In resp ad Luther to 2. f. 430. These words whose sinnes you shall forgiue c. haue not that sense as if Christ in speaking theÌ„ would giue his disciples power to forgiue sinnes In Exposit fidei They cannot certifie a man of forgiuenes of his sinnes ib. f. 557. Wherefore all these things seeme friuolous I absoluethee I certifie thee that thy sinnes are forgiuen This is deceit and mere trifles Et in Hebr. 6. to 4. he saieth that Christ spooke the words cited out of Math. 18. by hyperoche or ouerlashing Bullinger in Marci 2. Men do not forgiue sinnes but teach that they are or haue beene forgiuen in Christ by faith Caluin in Ioan. 20. v.
22. He made the Apostles onely witnesses or preachers of this benefit of remission of sinnes And 4. Instit c. 11. § 1. For Christ gaue not this power properly to men but to his word whereof he madde men ministers Beza in Confess c. 5. sect 27. We must beleiue that nether They cannot properly binde or loose Pastors nor Doctors can properly binde or loose anie or open the kingdome of heauen to anie For it is proper to God alone to remit or retaine sinnes and indeed so proper as he communicateth this glorie with none at all Zanchius de Eccles c. 9. to 8. Power of forgiuing sinnes is not giuen properly to the Apostles themselues or to others but to their Ministerie or to the Ghospell For they do not properly forgiue sinnes but the Ghospell bringeth remission of sinnes to those that beleiue Daneus Cont. 4. c. 9. Christ gaue power of forgiuing sinnes to his Apostles as to Ministers that do onely declare his benefit towards faithfull men not as such that worke and effect the forgiuenesse of sinnes CONFERENCE OF THE FORESAIED WORDS Scripture expressely saieth that the keyes of the kingdome of heauen are giuen to pastours of the Church that what they loose or forgiue on earth is loosed or forgiuen in heauen that the Holie Ghost was giuen them that by vertue of him they might forgiue sinnes The same say Catholiks Protestants expressely say that God communicateth power of forgiuing sinnes to none at all that it is idolatrie to attribute this power to anie creature that Ministers of the Ghospell do not properly loose any that they forgiue not sinnes but onely declare it that they are onely witnesses declarers of this benefit that vertue of forgiuing sinnes is giuen to the Gospell not to men Which is so plainly against the Holie Scripture as some Protestants confesse it See lib. 2. c. 30. ART II. WHETHER WE MVST CONfesse our sinnes to men SCRIPTVRE EXPRESSELY AFFIRMETH. Iames 5. v. 16. Confesse your sinnes one to an other Sinnes are to be confessed to men Actes 19. v. 18. And manie of them that beleiued came confessing and declaring their deeds CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 14. Can. 6. If anie shall denie that Sacramentall Confession was instituted or is necessarie by Gods law be he accursed PROTESTANTS EXPRESSELY DENIE French Confession art 14. Auricular Confession was forged Not to be confâ—ssed to men in Sathâ—ns shoppe It is a deuise of men Willet Controu 14. q. 6. p. 736. It is not necessarie to make confession at all to men Confessio Argentinensis c. 20. Nether Christ nor the Apostles would commana it Luther in Postilla Epiphaniae God requireth not this confession to men Serm. de 10. Leprosis tom 7. Confession of sinnes is forbidden Caluin in Refutat Cathalani The lawmade of auricular Law of confession diuelish confession is diuelish It is an intolerable corruption if you search into it from the beginning and foundation Iuel defens Apologie part 2. c. 6. diuis 1. Thus much onely we say That priuat confession to be made vnto the Minister is nether commanded by Christ nor necessarie to saluation THE CONFERENCE Scripture expressely commandeth that we confesse our sinnes to men and telleth that the first Christians did confesse their sinnes That same say Catholiks Protestants expressely say that it is not necessarie to confesse to men that nether Christ nor his Apostles commanded it that God requireth it not that it is forbidden is a diuelish law and deuise of man and of Sathan ART III. WHETHER GRACE BE GIVEN by Imposition of hands SCRIPTVRE EXPRESSELY AFFIRMETH. 2. Tim. 1. v. 6. I admonish thee that thou resuscitate the grace Grace giuen by imposition of hands of God which is in thee by the imposition of my hands Actes 8. vers 18. And when Simon had seene that by the imposition of the handes of the Apostles the Holie Ghost was giuen he offered c. CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 23. Can. 4. If anie shall say that by holie ordination the Holie Ghost is not giuen be he accursed Et ib. c. 3. saieth that by holie orders grace is giuen PROTESTANTS EXPRESSELY DENIE Caluin in 2. Tim. 1. ver 6. cit The question is whether grace Not giuen by imposition of hands were giuen by the externall signe of imposition of hands To which questioÌ„ I answere As often as Ministers were ordered they were commended to God by the praiers of the whole Church and by this means grace was obtained of God for them but not giuen them by vertue of that signe The same Caluin in Actor 8. v. 15. Luke here speaketh not of the common grace of the Spirit wherewith God doth regenerate vs for sonnes to himselfe but of especiall guifts In c. 6. v. 6. Hence we gather that imposition of hands sith it was vsed of the Apostles is a comelie and seemlie rite but yet hath not of it selfe any efficacie or vertue but the force and effect dependeth of God alone Beza Apologia altera cont Sainctem vol. 2. p. 325. In the Ministerie the ceremonie of imposition of hands doth not make a Minister as you verie ignorantly vse to vrge but testifieth to the Church that he is already made And l. quaest respons vol. 3. pag. 347. We must hould that there were neuer any Ministers of the Church made by imposition of hands but who had beene lawfully called to the Ministerie were so put as it were in possession of their function Of the same opinion are they who thinke that Imposition of hands is not necessarie to Ministers as Brentius in Apol. pro Confes Writemberg c. de ordine Herbrandus Disput 11. Beurlinus in Refutat Soti c. 67. Conciliabulum Parisiens An. 1565. artic 7. and much more they who forbidde imposition of hands as Pseudosynodus Dordracensis An. 1574. art 23. in these words The brethren concluded that Imposition of hands is to Imposition of hands forbidden be omitted THE CONFERENCE Scripture expressely saieth that the grace of God and the Holie Ghost are giuen by Imposition of hands The same say Catholiks Protestants expressely say that grace is not giuen by imposition of hands that it hath no efficacie or vertue but that the effect is of God alone that by it pastours are not made yea that it is not necessarie to them but to be omitted ART IV. WHETHER HANDS BE TO BE imposed vpon them that haue beene baptized SCRIPTVRE EXPRESSELY AFFIRMETH. Act. 8. v. 16. and 17. For he Holie Ghost was not yet come Hands imposed vpon the baptized vpon anie of them but they were onely baptized in the name of our Lord Iesus Then did they impose their hands vpon them and they receaued the Holie Ghost Act. 19. v. 5. and 6. Hearing these things they were baptized in the name of our Lord Iesus and when Paul had imposed his hands on them the holie Ghost came vpon them CATHOLIKS EXPRESSELY AFFIRME
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
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
Iustification writeth thus Sanctification by the blood of the couenaÌ„t Heb. 10. v. 29. is not the inward cleansing of the heart from sinne To receaue the holie Ghost Act. 19. v. 2. With them is not to receaue grace but some speciall guifts Caluin ibid. Here is not spoaken of the spirit of regeneration but of speciall guifts In like sorte by The holie Ghost ib. Nether haue we heard that there is a holie Ghost is not meant the holie Ghost For thus Caluin ib. How could it be that Iews had not heard of the holie Ghost Et Beza ibid. It were most absurd to thinke that they knew not that there was anie holie Ghost To be sanctified Hebr. 10. v. 29. is not to be truely sanctified For thus Contraremonstrantes in Collat. Hagae p. 391. Nether yet can it be concluded thereof that they were truely faithfull and indeed sanctified To fall from grace Gal. 5. ver 5. With them is not to fall from grace but to fall from the hope of obtaining it Contrare monstrantes loc cit p. 388. These are saied to fall from the grace of iustification not that euer they were partakers thereof but because they are excluded from al hope of obtaining it so long as they wil be iustified by the law Touching baptisme To be baptized Act. 19. v. 3. In whome Touching Baptisme then were you baptized with them is not to haue receaued baptisme but other guifts Beza ib. We must needs graunt that here is not treated of baptisme but of guifts wherewith God was wonte specially to adorne those whome he made rulers of Churches Gualâ—erus ib. hom 125. These words must not be expouÌ„ded of the baptisme of water but of the baptisme of fire Likewise Baptisme 1. Pet. 3. with them signifieth not baptisme but Christ Zuinglius resp ad Huber tom 2. It is certainely euident that Peter in that place by Baptisme vnderstandeth no other thing but Christ. Water also Ioan. 3. v. 5. Vnlesse one be borne agayne of water signifieth not water but the holie Ghost Caluin ibid. I can no way be persuaded to beleiue that Christ speaketh of baptisme And in Refutat Serueti This pertaineth nothing to baptisme but the name of water is metaphorically attributed to the holie Ghost Zuinglius vpon this place By water here he meaneth not that element but the word of God grace of God heauenlie water that is the illustration of the noâ—â—e Ghost And in the same manner other Protestants commonlie Touching the Eucharist Is in the words of consecratioÌ„ Touching the Eucharist with them is not Is but Signifieth nor Bodie giuen for vs Blood shed for vs is the true bodie and blood of Christ but onely figures of them as appeareth by what hath beene saied lib. 1. cap. 11. art 1. To eate the flesh and drinke the blood of Christ so often repeated Ioan. 6. is not to eate or drinke but onely to beleiue P. Martyr cont Gardiner part 1. col col 866. We still say that to eate to wit the flesh of Christ is nothing els then to apprehend it by faith as giuen for vs as price of our redemption Which also he hath col 863. And Luther Postil in Dom. post Natiuit To eate and drinke his flesh and To eate 1. not to eate but to beleiue blood is no other thing then to beleiue that Christ truely tooke these for our sake and repaied them agayne at death The like hath Zuinglius in Ioan. 6. and in Histor passionis and l. de Relig. c. de Euchar. Bullinger Dec. 5. serm 9. Vrsinus in Catechism q. 76. Flesh in those words of Christ Ioan. 6. My Flesh. 1. not flesh but diuinitie flesh is truely meate with them is not flesh but the Godhead Zuinglius in Exegesi to 2. fol. 333. He saieth his flesh is truely meate meaning surely not his flesh but his better nature which had taken flesh The Bodie of our Lord in those words 1. Cor. 10. The bread which we breake is it not the participation of the bodie of our Lord with these men is not the bodie of Christ 1. Christians Christ but Christians Zuinglius lib. cit Thou mights haue seene at the first how that Communion and Bodie are not taken Bodie of Christ 1. men for distribution of Christs bodie but for men themselues Finally Luther was so bould as to set downe a Canon Luthers CanoÌ„ of expounding Words by coÌ„traries of expounding the words of holie Scripture by coÌ„traries For thus he writeth in Ps 5. to 3. fol. 171. Let this be a Canon for thee Where the Scripture commandeth a good worke to be done do thou so vnderstand it that it forbiddeth thee doe good workes seing thou canst not but that thou maiest sanctifie the Lord be dead and buried and suffer God to worke in thee Which Canon Protestants do well follow as appeareth by what hath beene related in this chapter and before in the sixt and seuenth chapter where we shewed that in the weightieste matters they expounded the words of holie Scripture ironically and according to others meÌ„s mynde These and innumerable the like doe Protestants of which we might easily gather not onely a chapter but a booke full But out of these which we haue rehearsed it clearely appeareth First how great hereticall libertie as Tertullian speaketh is which turneth the words of holie Scripture this way and that way in to this forme and that and tosseth them vp and downe like tenis balls Secondly how easie it may be for euerie idiote with this libertie for to defend what heresie soeuer though neuer so contrarie to Scripture For who cannot expound the words of Scripture by diuerse by disparate and contrarie things Thirdly how impossible it is if this libertie be admitted to refute by Scripture any heresie at all or to proue anie thing by anie words whatsoeuer ether of God or man Fourthly how that Protestants by this kinde of dealing do more dishonor God and the holie Scripture then if they should quite reiect it For if they should reiect the Scripture they should onely reiect Gods word and trueth But by this manner of dealing they doe not onely reiect Gods trueth and meaning but also in steede thereof foist in the contrarie vntrueth and so as S. Hierome speaketh In Galat. â— of the word of God they make the word of the Diuel Fiftly it appeareth that these expositions of Protestants are like to that which Luther merly deuised for to shew the Sacramentaries how they expounded the words of consecration in Defens verb. cenae to 7. fol. 384. where he A fit exaÌ„ple of Protest expositions writeth thus Surely they doe a great and weightie matter But no otherwise then if I should denie that God made heauen and earth wheÌ„ one should obiect that of Moises In the beginning God created heauen and earth I should expound Moises words in this sorte God that is a Cuccou Made that is deuoured Heauen and earth
Christi c. 23. They who haue giuen their first promise to God of a single life haue indeed iudgement and reprehension Caluin vpon this place saieth that these widdows gaue away their libertie to marrie and did free themselues from the bound of marriage for all their life and did depriue themselues of the libertie to marrie How then did not they sinne by marrying Touching Iustification they teach that it is neuer last Of Iustification l. 1. c. 17. art 15. Which is contrarie to Scripture to Scripture as Confess Saxon. cap. 11. confesseth in these words By the saying of Luke He goeth and bringeth other spirits and the like sayings it is manifest that some regenerate do contristate and cast of the holie Ghost and are afterward cast away of God and become guiltie of his wrath and eternall punishment Touching eternall life they denie that it is a reward l. 1. Of eternall life c. 18. art 1. And yet thus speaketh Apologia Confess Aug. in Melancthon tom 3. The Scripture calleth eternall life areward Agayne The name of reward in this manner agreeth to eternall life because eternall life rewardeth good works Touching Hell they denie that it is a place l. 1. c 18. act Of Hell 7. Which to be contrarie to Scripture thus confesseth Bucanus loc 4. Hell is a certaine place hid and horrible appointed of God for damned men and Angels to their eternall paine Nu. 16. 30. Math. 8. 12. Et Piscat or l. 1. loc 22. The Scripture euerie where testifieth that the damned shall suffer these torments in hell to wit a place vnder earth appointed for their punishment And Regius in loc tit l de Peccato The Scripture expressely deputeth twoe places for soules heauen for the good and hell for the badde Touching the law of God they denie that we may pray Of Gods law for the fulfilling of it lib. 1. c. 19. art 5. And yet thus writeth Perkins in Explic. orat Dom. Be done that is let obedience be giuen to it let it be fulfilled of all men Concerning mans will they denie that it is free in euill Of mans will l. 1. c. 21. art 2. And yet thus writeth Regius in locis tit de Peccato To say with Maniche that man cannot auoide sinne this error is heresie Rogers on the 10. Article The Maniches affirmed how man is not voluntarily brought but necessarilie driuen vnto sinne These and manie moe Protestanticall doctrines Protestants themselues confesse to be contrarie to the true sense of holie Scripture Why then may not we conclude that ProtestaÌ„ts do contradict the holie Scripture seing besides all the foresaied arguments they themselues plainely confesse it of manie points of their doctrine Which was the end and scope of this worke PERORATION Or Conclusion to the Reader THov hast seene good Reader in this worke Catholiks aduantages for Scripture ouer Protestants what great aduantage Catholiks haue ouer Protestants euen for the written word of God or holie Scripture Thou hast seene that the Catholik doctrine in more then twoe hundred and sixtie points of coÌ„trouersie relieth vpon the expresse word of God whereas the Protestants Doctrine relieth vpon humane principles humane conferences humane consequences that is vpon the word of man Thou hast seene that the holie Scripture in all these foresaied articles giueth sentence for the Catholik doctrine and condemneth the Protestant in expresse words and those purposely spoaken and in their plaine vsuall sense in which such words vse to be spoakeÌ„ and taken of men then the which no sentence can be giueÌ„ clearer or manifester Thou hast seene how manie how voluntarie how intollerable corruptioÌ„s both of the words and sense of Scripture Protestants are forced to make lest they should seeme to be condemned by the sentence of holie Scripture They haue now that Iudge to whome alone they appeale let them heare him let them submit themselues to his sentence He speaketh plainely directly and purposely and as I saied in the plaine and vsuall sense in which men vse such words that I may not say also in the sense in which he is vnderstood of the holie Fathers and the Catholik Church Now all and the onelie pretext of Protestants touching the Scripture is taken away For who vnlesse he will shut his eyes doth not see but that they are most plainelie condemned of the Scripture who are condemned of it in so manie and so weightie articles in such plaine words and so cleare sense and that it is but a vaine strugling to seek to obscure the clearnesse of such a sentence by humane glosses and expositions such as were neuer wanting nor euer wil be wanting to anie Heretik The Protestants haue often cried that the Scripture is the onelie rule and foundation of faith that faith relieth onelie vpon Scripture which I would to God they would follow in the foresaied 260. articles and let goe their owne glosses and consequences which are not sound in Scripture and follow them who produce the expresse word of God against the word of man Which counsail though it of it selfe be most reasonable yet because they will more willinglie follow it when they shall heare it approued by their owne Maisters I will here set downe the words of some of them Luther in Postilla in Festo Assumpt Alwaies Protest aduise vs to follow them that follow Scripture sticke to thâ—se things which are clearely deliuered by the Scriptures and relie not vpon that which hath not manifest authoritie in Scripture The Protestante Princes in Praefar libr. Concordiae In true simplicitie of faith they shall firmely insist in the plaine words of Christ which is the surest manner and fittest to teach the ignorant Melancthon in Actis Wormat. tom 4. When the letter is plaine it is manifest we must not goe from it Et ib. in Resp ad Staphilum Nether is it to to be doubted but that the letter when there is no obscuritie or anbiguitie is to be preferred before all the decrees of all men Againe Where the word is manifest and without obscuritie or ambiguitie it is impietie to teach or thinke the contrarie And in Hospin part 2. Histor fol. 115. What wil be in time of tentation Harken to this Protestants when the conscience shall aske what cause it had to goe from the recaued doctrine of the Church Then these words This is my bodie wil be lightnings What will the terrified mynd oppose against these with what Scripture with what word of God will she strenghthen and perswade her selfe that it was need to interpret them by a metaphor They seeme not to be well acquainted with these disputes who so much delighte in wit as them more admire subtilly deuised reasons then the words of Scripture Iames Andrews in Colloq Montisbel pag. 456. Let them examine and iudge the doctrine of both partes not by humane glosses but by the word of God Zuinglius libr. de Author sedit tom 2. As often