that is a Hedge sparow all and whole It not this a trick of arte Yes surely not vnknowne nor vnsemely to stage plaiers Thus Luther who as being best practised in this arte could best of all others describe it Finally it appeareth that Protestants haue not onely forged a new faith but also a new tongue a new Grammar a new frame of speach For concerning Propositions they bidde vs vnderstand an Affirmation by a Negation and a Negation by an Affirmation and words they bidde vs expoūd by diuerse by disparate and contraries to these which they signifie with other men And this new Grammar of theirs Luther acknowledgeth in these words Gal. 3. tom 5. fol. 345. Those words To doe To worke are to be taken Protestants new Grāmar or language three manner of waies Substantially or naturally Morally and Theologically Insubstances natures and morall matters these words are taken in their vsuall and naturall signification but in diuinitie they are made plainely new words and get a new signification Wherefore when thou readest in Scripture of Fathers of Prophets of Kings that they wrought iustice c. remember that such and the like sayings are to be vnderstood according to the new and Theologicall Grammar of Protestants wherefore I admonish yee agayne that the sentences which the aduersaries obiect out of Scripture of workes and reward be alwaies to be vnderstood Theologically by the definition As if they obiect that saying of Daniel 4. Redeeme thy sinnes by almes streight we must runne to the Theologicall grammar and not to the morall The like he hath in cap. 4. Genes fol. 60. Nor much otherwise writeth Kemnice libr. de origin Iesuit pag. 47. When he saieth It is most certaine that the Holie Ghost would that in this article of Iustification not onely the things themselues and the meaning but also the very names should be by a peculiar signification distinct from the words of Philosophers Schlusselburg also Praefat. libr. Theolog. Caluin distinguisheth betwene the Grammar of Nations and of Deuines and saieth that that taketh the word of Iustice actiuely but this taketh it passiuely The like hath Gesnerus loc 2. de Iustif pag. 47. But what we ought to thinke of these inuentors of Luthers Censure of these new word mongers a new Grammar themselues doe sometimes tell vs. For thus writeth Luther lib. de seruo arbitr tom 2. fol. 435. Whoe will not mock or rather hate this vnsemely changer of words who against all vse endeauoureth to bring in such kinde of speach as to call a begger a rich man By this abuse of speach anie man may bragge of anie thing But this is not the parte of Diuines but of Cooseners and Stageplayers And Caluin libr. contr Libertin cap. 3. The libertines at Libertines the first bouldly reiected the Scriptures but when they saw that thereby they were abhorred of all men they meant to deale more closely and more couertely that making shew not to cast away Scripture they might turne it into allegories and wrest it into diuerse and strange senses changing a horse into a man and as the common speach is feigning the horne of a lanterne to be a cloude And capit 7. Like as Egyptians and other vagabonds such as those who going out of Bohemia wander vp and downe the whole world vse a certaine peculiar speach which none vnderstand but those of their owne crew and brotherhood So c. I denie not but they vse the common words but so they alter their signification as no man can vnderstand what the matter is which is proposed nor what they would affirme or denie Beza also l. de puniend Haer. vol. 1. Theol. Sathan when he could not quite cast the Scripture out of the Church yet by vaine allegories made it altogether vprofitable which course now the libertines and Anabaptistes do take Bullinger Concion Anabaptiste Arians Seruetians Familistes 25. in Apocal. thus writeth of the Arians and Seruetians They turne and winde the words of God with their Giganticall bouldnesse as they list Whitaker l. 1. de Script c. vlt. sect 4. The Familists do leaue almost no article of our faith vntouched whilest with their allegories they turne and corrupt all things And Reinolds in his Conference cap. 2. sect 2. The Familists for to saue their phrensies from the Scripture reiect the literall sense which is the very edge thereof and put that vp into the scabarde of their fanaticall dreames and allegories The like hath Perkins in Conflictu Christi tom 2. This they note in the Libertines Familists Anabaptists and others whereof themselues are no lesse guiltie then those be as appeareth by what hath beene already related But as Luther him selfe saieth Genes 6. tom 6. fol. 84. Who would suffer this libertie in deprauing the true sense in the fables of Terence or Virgils Ecloges and shall we suffer it in the Church And Defension verb. Cenae tom 7. fol. 397. Surely I cannot see that they can be excused by anie plausible pretext as if vpon a good meaning they had beene deceaued by some curiofitie or spirituall blindnesse as it happeneth to most Heretiks But it appeareth that they mocke the word of God vpon obstinacie and malice For I doe not thinke that it can be that these sillie trifles and toies should in earnest moue a man in his wittes whether he were a Turk or Iew much lesse a Christian Thus the Protestants owne Prophet and Father speaketh of Protestants Wherefore thus I argue in the 20. place Who not onely gaynesay the words of holie Scripture so directly and so often as is shewed in the first booke but also in so manie and so great matters expound the words thereof by diuerse by disparates and by contraries so that they bring in a new grammar a new language and signification of words neuer heard of before they manifestly contradict nay mock the true sense of holie Scripture But Protestants doe so Therefore c. CHAPTER XXI THAT PROTESTANTS ARE COMpelled to deuise improprietie of words and all kinds of figures THE 21. Argument wherewith we will proue that Protestants doe contradict the true sense of holie Scripture is because when the proprietie of the word is against them they deuise improprieties and all kind of figures Caluin 4. Instit c. 8. § 2. Authoritie is not properly giuen to Not properly men Beza in Confess c. 5. sect 27. Nether Pastors nor Doctors can properly binde or loose anie man Zanchius de Eccles c. 9. Power of forgiuing sinnes is not properly giuen to the Apostles or to others for they doe not properly forgiue sinnes Vorstius in Resp ad Homium p. 31. I doe not say that faith it selfe doth properly iustifie vs. Perkins in Cathol Reform Cont. 5. c. 3. The kingdome of heauen is called a reward not properly but by a figure Et Cont. 10. c. 4. These words This is my bodie must not be vnderstood properly but by a figure Pareus l. 5. de Iustif
of Machabes which forceth all Protestants to reiect those bookes which S. Austin and other do witnesse to haue beene anciently held of the Church for Canonicall Wherefore let this be one argument Who not onely in manie and weightie articles do contradict the expresse words of holie Scripture and those spoakē of purpose that we might know the true meaning thereof touching those articles but also are forced to reiect manie bookes of Scripture whereof some euen manie of themselues and all of them the holie Church manie ages since hath iudged to be partes of the holie Scripture those contradict the very true sense of Scripture But Protestants doe so Therefore they contradict the true sense of Scripture CHAPTER III. THAT PROTESTANTS ARE FORCED to vse violence to the text of that parte of Scripture which they receaue IN the former chapter we saw how Protestants were forced to reiect a good parte of the holie Scripture now we shall see how they deale with that parte which they seeme to admit by adding to it by detracting from it by changing some words by calling others in doubt by false translating some by changing the order of others and such like dealings And let the Reader note What falsifications of Scripture are here touched that whereas Protestants corrupt the words or sense of holie Scripture for twoe ends whereof the one is that it may seeme to make for them the other is that it may not seeme to make against them I will in this and the next chapters relate onely their fashions of corrupting the Scripture that it may not seeme to make against them because these make more to my purpose which is to shew that Protestants contradict the true sense of the holie Scripture And by that which shal be saied of this their manner of corrupting it will easily be gathered what their other manner of corrupting Scripture is Let him also note that I intend not to bring all the examples of Protestants corrupting Scripture in anie kind whatsoeuer but onely so manie as may suffice to proue that they vse to corrupte Scripture in such sorte For as Tertullian obserued l. Praescript c. 38. Who meane to teach new doctrine are forced by necessitie to alter the instruments of doctrine Et c. 17. Heresie if it admit anie Scripture doth change it by addition and detraction for to serue her turne Wherefore because these words of the Apostle Rom. They adde to the text 11. v. 32. For God hath concluded all things into incredulitie that he may haue mercie on all do proue that God hath a will to haue mercie an all Beza twise addeth to the text the Pronoune Them in this manner For God hath concluded all them in obstinacie that he might haue mercie on all them Lest the Apostle should seeme to speake simply of all and not of the elect onely as Beza would Because those words Rom. 2. v. 27. And that which of nature They adde is prepuce fulfilling the law shall iudge thee who by the letter and circumcision art a preuaricatour of the law Proue that some do fulfill the law Beza addeth twise the particle If in this sorte If it fulfill the law And so of an absolute proposition maketh a conditionall The same doth Caluin the Kings and Queen Elizabeths Bible and the French Geneua Bible of the yeares 1562. 1568. 1605. and 1610. Because those words of the Apostle ad Philemon v. 14. They adde But without thy counsaill I would do nothing that thy good might be not as it were of necessitie but voluntarie proue good workes to be voluntarie and not done necessarily the French Bibles An. 1605. and 1610. adde this particle As and make the Apostle to say But as voluntarie The Kings Bible for voluntarie hath willingly Because those words Tit. 5. v. 3. According to his mercie he hath saued vs by the lauer of regeneration and renouation of the holie Ghost proue that Baptisme concurreth to worke our saluation the French Bibles An. 1562. 1568. 1605. and 1610. take away those words He hath saued vs and put them in the former verse where they make not so much against them The Kings Bible putteth a comma betwixt He hath saued vs and By the lauer c. Lest the Apostle should seeme to say that God worketh our saluation by baptisme and as Catholiks teach and not onely signifie it thereby as Protestants would Because those words 2. Pet. 1. v. 10. Wherefore brethren labour They take from the text that by good workes you may make sure your vocation and election proue good workes to be necessarie to saluation and to breed assurance thereof Luther in his Dutch Bible and in his Commentarie vpon that place tom 5. blotteth out those words By good workes And so doth the Kings Bible Beza Tremellius and other Schioppius also in Ecclesiastico c. 12. writeth that Luther in his Bible left out those words Mark 11. v. 26. If so be that you will not forgiue nether will your Father that is in heauen forgiue you your sinnes Which teach that our good workes are necessarie to remission of sinnes Because the verbe Is in the words of the institution of They change the words of the text the holie Eucharist do proue that it is the bodie and blood of Christ the Protestants of Zurich in their Dutch Bibles haue changed is into this verbe Signifieth as Schlusselburg l. 2. Theol. Caluin c. 6. witnesseth that he hath seene and read Yea Zuinglius l. de ver relig c. de Euchar. to 2. was so audacious as to write thus Thus hath Luke which Euangelist onely we will alledge This signifieth my bodie which is giuen for you For as he saieth l. de Caena tom 2. fol 274. If Is be put substantiuely we must needs confesse that the true substance of the true fllesh as Christ is present in the supper And Respons ad Billican tom 2. fol. 261. If you take Is substantiuely then the Papists haue wone A goodly excuse surely for to corrupt the holie text For if it must be corrupte it must be done for to vp hould heresie But this corruption of Scripture is so great and so manifest as Schlusselburg l. cit saied iustly This onely corruption of the words of the Sōne of God ought to driue all men from the companie and impietie of Caluinists Because the words Benediction and we do blesse in that They change speach of S. Paul 1. Corinth 10. The Cuppe of benediction which we do blesse c. do insinuate that the wine in the Cuppe ought to be blessed Zuinglius l. de Caena tom 2. fol. 294. saieth The words of Benediction and blessing ought not to be vsed in this place For commonely they vse to be taken for the word of Consecration And 1. Corinth 5. to 4. thus he writeth Thus are the words The Cuppe of thanks giuing wherewith we giue thanks is it not c. And in like sorte he hath l.
de Subsidio tom 2. fol. 253. of which corruption of Scripture thus writeth Illyricus vpon this place Some corrupt this text by translating The Cuppe of thanks giuing by which we giue thanks and the text so corrupted they vse in their liturgies in steed of the words of the Institution or holie supper making a duble sacriledge Caluin also in Math. 26. ver 26. not onely expoundeth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by He gaue thāks but also in the very text translateth it when he had giuen thanks And yet as himselfe confesseth there Mathew and Marke vse the word of Blessing Why therefore would not he vse the same word in S. Mathews text Because those words Acts 2. v. 27. Because thou wilt not They change leaue my soule in hell proue that Christs soule descended into hel Beza in his translation An. 1557. thus changeth the text Because thou wilt not leaue my carcasse in the graue Et ad Defens Castell p. 460. he saieth My soule in the text I did translate My carcasse but in my Notes My life but we may also take My soule in steed of the Pronoune Me. Which exposition saieth he is most plaine And he addeth Where as I noted that by the ancient translation my soule the error rose I did it not without cause sith we see that Papists wrest this place especially for to setle their Limbus and the Fathers from thence deuised that descent of Christ soule into hell As if he had saied I was forced to alter the tongue of the holie Ghost because he spoake against me In like sorte because we proue the same out of that passage Act. 2. v. 3◠Foreseing he spoake of the resurrection of Christ for nether was he left in hell c. the French Bibles An. 1562. 1567. 1568. 1605. of Hell haue made Graue as also hath Tremellius done in his Latin translation of the Bible neuewed by Iunius printed at Hannow 1603. Because those words Psalm 5. verss 5. Thou art not a God They change that wilt iniquitie proue that God no way willeth iniquitie or sinne the Kings Bible translateth the place thus That hath pleasure in wickednesse The French Bibles An. 1568. That loueth iniquitie And those of 1588. and 1610. That art not delighted with iniquitie And the like hath Piscator apud Vorstium in Parasceue cap. 3. and Tremellius in this place That so they may defēd their blasphemous doctrine that God willeth iniquitie though he do not loue it Because these words Ezechiel 33. vers 11. Liue I sayeth They change our Lord I will not the death of the wicked but that he be conuerted from his way and liue do proue that God of himselfe willeth no mans death the Kings Bible translateth them thus I haue no pleasure in the death c. and so also doth Musculus in locis tit de veritate Tremellius in this place Piscator in Thesibus l. 2. p. 187. and others That God may seeme of himselfe to will mens death though he take not pleasure in it as say they a sicke man willeth a bitter potion though he take no delighte in it Because the words 2. Thessalon 2. v. 15. Hould the traditions They change which yee haue learnt whether it be by word or by our Epistle do proue that traditions not written are as well to be held as those that are written Beza in his translation An. 1598. changeth the disiunctiue particle whether into the coniunctiue Also in this manner Hould the traditions which yee haue learnt by speach and also by our Epistle Whome follow Author Respons ad Theses Vadimontanas pag. 647. and others An other translation of Beza in Tremellius hath thus Hould the deliuered doctrine which you haue beene taught both by speach and by Epistle Where for whether he hath And and for Traditions Deliuered doctrine as Tremellius for Traditions hath Commandments The French An. 1568. and 1605. haue Institutions and the Queens Bible hath Ordinances Because those words 1. Timoth. 2. v. 4. Who will all men They change to be saued shew that God hath a will to saue all men Beza in that place changeth All into whomsoeuer that God may seeme to haue onely a will to saue whatsoeuer kinde of men In like sorte ib. v. 6. Where the Scripture saieth Who gaue himselfe a redemption for all Beza translateth For whomsoeuer Because that speach 1. Timoth. 4. v. 10. Who is the Saniour They change of all men especially of the faithfull declare that Christ redeemed all men Beza in that place in steed of Sauiour putteth Preseruer And saieth Because the name of Sauiour troubleth manie in that commonly it signifieth eternall life purchased by Christ therefore to auoid ambiguitie I chose rather to say Preseruer As if he had saied Because the word which the Scripture vseth doth shew that Christ purchased eternall life for all therefore I haue changed it for an other Because those words Coloss 1. v. 10. That yee may walke They change worthie of God and 1. Thessalon 2. v. 11. We haue adiured euerie one of you that you walke worthie of God and 3. Epistle of 5. Ihon. v. 6. Whome thou shalt doe well bringing on their way in manner worthie of God do shew that good workes may be worthie of God Beza in all these places for worthie of God hath Agreable to God Tremellius 1. Coloss v. 10. for worthie of God hath It is iust and 1. Thessal 2. It is agreable to God The Kings Bible 3. Ioan. 6. cit hath After a godlie sorte Because Christs words Lucae 7. ver 47. Manie sinnes are They change forgiuen her because she hath loued much insinuate iustification by workes Beza in place of Because in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translateth For. And addeth that he did so that it might be more easily perceaued that in these words is not shewed the cause of remission of sinnes The Kings Bible Illyricus and others follow Beza herein Because those words of S. Luke c. 1. v. 6. They were both They translate ill iust before God walking in all the commandements and iustifications of our Lord without blame helpe to proue that good workes are iustifications and do iustifie Beza though he confesse that the Greek word which S. Luke vseth be to be literally translated Iustifications Yet saieth that he would not so interprete it that saieth he I might take away this occasion of impugning iustification by onely faith and so in steed of Iustifications hath Rites Tremellius hath Righteousnesse Queen Elizabeths and King Iames Bible ordinances Because those words Philip. 2. v. 12. Worke your saluation Translate ill with feare and trembling proue that we may worke our saluation The French Bibles An. 1562. 1568. 1605. 1610. in steed of worke haue Endeauour you that the Scripture may seeme onely to say that we may endeauour to worke but not worke our saluation Because those words Iames 5. v. 16. Confesse
your sinnes Translate ill one to an other proue that we ought to confesse our sinnes to men the French Bibles An. 1605. 1610. translate them thus Confesse your faults one against an other as if the Apostle had bidden onely to confesse offences done against men The same insinuateth the Kings Bibles whiles for Sinnes it hath Faultes Because those words Actor 23. v. 11. And the night following Translate ill our Lord standing by him saied c. do proue that Christ was present with S. Paul in prison the French Bibles An. 1560 1562. 1568. 1605. in steed of Standing by translate He presented himselfe Tremellius hath He was seene Because those words Hebr 4. ver 14. Hauing therefore a Translate ill great high Preist that hath penetrated the heauens Caluin for Penetrated the heauenes translated He entred Beza He passed through Tromellius He ascended Because that Pronoune demonstratiue Hic This in those words of Christ This is my blood doth proue that it Translate ill is not referred to the word Cuppe or wine but to the word Blood Beza in Math. 26. v. 28. would not translate it Hic in the masculine gender but Hoc in the neuter gender For saieth he homilia 2. de ver present vol. 3. pag. 316. Surely who saieth Hic This is my blood pointeth at nothing but his owne blood The like he saieth in Cyclope pag. 268. Piscator l. 2. Thes p. 450. And yet as Illyricus saieth All both ancient and new and Caluin himselfe translate Hic This is my blood And Beza himselfe Hebr 9. ver 20. translateth the very selfe same Greek words thus Hic est sanguis This is my blood because there they proue not that the Euchariste is the bloud of Christ as they do Mathew 26. v. 28. cit Musculus also in locis tit de Caena pag. 360. affirmeth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vsed by S. Mathew and S. Mark is not well translated in the Masculin gender Hic Vnlesse we vnderstand Calix and neuerthelesse in the same place saieth that Mathew and Mark write that our Lord saied Hic This is my my blood of the new testament So that though twoe Euangelists teach that our Lord saied Hic This in the Masculine gender yet it is not well translated so Because those Greek words Luc. 22. vers 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is This is the new cuppe which the new testament in my blood that Cuppe which is shed for you do euidently shew that the word Shed is referred to the word Cuppe and consequently doe proue that it was a Cuppe of the true blood of Christ Beza vpon that place and Respons ad Illyr p. 198. and other Protestants after him saieth that ether there is a manifest Solloecophanes wherein the They call in do oâ— the words Nominatiue case is put for the Datiue or els these words are foisted into the text And yet confesseth that all our ancient Copies haue the nominatiue case or as Fulk saieth Praef. in nou testam not 49. All the Copies extant haue it in the nominatiue case And Beza herein is followed of Whitaker l. 1. cont Dur. sect 35. Daneus Contr. de Euchar. p. 544. Bucanus loco 48. Piscator in Refutat Sophismatum Hunnij p. 468. and of others Zuinglius resp ad Matthaeum Rulling tom 2. fol. 156. somewhat bolder translated these Greek words so as the word Shed cannot be referred to the word Cup to which alone S. Luke referreth it for thus he hath Hoc poculum in sanguine meo qui pro vobis funditur and Respons ad Confess Lutheri tom 2. fol. 511. saieth that it is an Enallage or Change of the Nominatiue case for the Datiue Moreouer Beza Luc. 22. vers 17. calleth in doubt those words Which is giuen for you Whereby the real presence is confirmed Because those words Math. 10. vers 2. The names of the They call in doubt twelue Apostles be these These first Simon who is called Peter proue the primacie of S. Peter Beza vpon that place saieth What if this word First be added by some who would stablish the the primacie of Peter And neuerthelesse addeth We find it so written in all Copies And so by his owne confession contrarie to the testimonie of all Copies calleth in question a word which fauoureth the Primacie of S. Peter Because the Pronoune Hoc or Hic in the words of They â—â—ll in doubt the Eucharist being taken adiectiuely helpeth to proue the Eucharist to be the bodie blood of Christ Daneus l. 1. de Euchar. c. 1. pag. 543. saieth What if I except that the proper words of Christ were onely these twoe Is my stesh I shall with one word frustrate all this proofe by the Pronoune Hoc But if thou canst nether proue thy exceptioÌ„ of Christs words nor canst denie but that the Euangelists haue the pronoune Hoc This is not thy exception both vaine and impious Because those words 1. Corinth 13. v. 2. If I should haue Translate ill all faith so that I could remoue mountaines and haue not charitie I am nothing do proue that no faith at all worketh iustification without charitie Beza therefore All translateth whole and saieth he doth it lest this text should deceaue anie Because those words Daniel 4. v. 24. Redeeme thou thy Translate ill sinnes with almes proue that good workes do redeeme sinnes The Kings Bible translateth it thus Breake of thy sinnes by righteousnesse And others say that our translatioÌ„ is naught And neuerthelesse P. Martyr on this place auoucheth That the Chaldee in which tongue this was written hath word for word Redeeme thy sinnes by iustices and so it is cited by Caluin 3. Instit c. 4. § 36. Apolog. Confess August c. de respons ad argumenta and also by others reported in the Protestants Apologie Tract 1. sect 4. subdiuis 7. Because those words Hebr. 2. ver 9. But him that was a They change the order of the words litle lessened vnder the Angels we see Iesus because of the passion of death crowned with glorie and honor proue that Christ was crowned with glorie because he suffered death Beza turneth the words thus But we see that Iesus crowned with glorie and honor who for a time was made inferior to Angels for suffering of death And King Iames Bible followeth him As if the Apostle had not saied why Christ was crowned with glorie but why he whas made inferiour to Angels And yet Beza is not ashamed to adde Let no man meruaile that I haue changed the placing of the words Because the words 2. Pet. 2. v. 8. For in sight and hearing They 〈◊〉 the 〈◊〉 he was iust dwelling with theÌ„ who from day to day vexed the iust soule with vniust workes proue that meÌ„ may be iuste in some deeds The King and Queens Bible turne the words thus For being righteous and dwelling amoÌ„g theÌ„ in seing and hearing vexed his soule Where they do not refer
that the lawe coÌ„mandeth onely the wicked that that being iustified all lawes cease that the lawe compelleth no more that we are not buÌ„od with the lawe that Christ hath abrogated all lawes that that the lawe is not giuen to the iust in anie vse that no lawe bindeth anie more Which is so contrarie to Scripture as some Protestants confesse it See lib. 2. c. 30. THE SVMME OF THIS CHAPTER of Gods lawe By what hath beene reported in this Chapter clearely appeareth that Protestants teach quite contrarie to the holie Scripture concerning Gods lawe For the Scripture together with Catholiks teacheth that Gods lawe is possible that some kept it that some haue loued God in all their harte that Gods lawe is in the harte of some that we pray to fulfill it that the keeping of it is necessarie to saluation and that the morall lawe of the ten coÌ„mandments is not taken away from the faithfull all which Protestants denie By the same also appeareth that the Protestants also in this matter play the theeues For they take from Gods lawe that it is possible that it hath beene kept of anie that it is in the hartes of anie that it is necessarie to saluation and that it obligeth the faithfull CHAPTER XIX OF MANS LAVV AND SVPERIORITIE ART I. WHETHER THERE BE ANIE Superioritie among Christians SCRIPTVRE EXPRESSELY AFFIRMETH. PROVERB 8. vers s 15. By me Kings do reigne Math. 24. v. 45. Who thinkest thou is a faithfull Christ appointed some ouer his familie All power is of God wise seruant whome his Lord hath appointed ouer his familie Rom. 13. v. 1. Let euerie soule be subiect to higher powers for there is no power but of God Tite 3. v. 1. Admonish them to be subiect to Princes and Potestates Hebr. 13. v. 17. Obey your Prelats and be subiect to them Subiect to Prelats and Princes Act. 2. v. 28. The Holie Ghost hath placed you Bishops to rule the Church of God CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 3. de Laicis c. 3. The Prophets foretould that all the Kings of the earth should serue Christ and the Church which cannot be vnlesse there be Kings in the Church PROTESTANTS EXPRESSELY DENIE Luther l. de saeculari potestate apud Coccium tom 1. l. 7. No Superioritie among Christians A Christian subiect to none art 1. Among Christians there can be no superioritie De libertate Christiana to 2. f. 3. A Christian man is the most freest Lord of all subiect to none De votis ibib fol. 270. Christ hath giueÌ„ me so much libertie that I man subiect to none but to himselfe onely Christ is my immediate Lord I know no other anie more In 1. Petri c. 2. to 5. f. 462. Christ hath coÌ„mitted the badde to profane power for to gouerne theÌ„ as they ought to be gouerned the good that is those who beleiue he hath reserued to himselfe whome he gouerneth by his word onely CONFERENCE OF THE FORESAIED WORDS Scripture expressely saieth that Kings reigne by God that we must obey the higher powers that we must be subiest to Princes and Prelats and to rulers of the Church The same say Catholiks Protestants expressely say that there is no superioritie among Christians that a Christian is subiect to none vnder none but Christ that Christ is his immediate Lord and that he knoweth no other ART II. WHETHER MAN HAVE AVthoritie to make lawes SCRIPTVRE EXPRESSELY AFFIRMETH. Act. 15. v. 29. It hath seemed good to the Holie Ghost and to The Apostles made lawes vs to lay no further burde vpon you then these necessarie things That you abstaine from things immolated to idols and blood and that which is strangled Ibid. v. 41. Paul walked through Syria and Cilicia confirming the Churches commanding them to keepe the precepts of the Apostles and the Ancients 1. Cor. 7. vers 12. For to the rest I say not our Lord If anie Also S. Paul brother haue a wife an infidel and she consent to dwel with him let him not put her away CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Act. 15. v. 28. The Church can impose temporall lawes as precepts for some good end to wit to keepe peace in the Church which binde the faithfull in conscience and before God to obey them PROTESTANTS EXPRESSELY DENIE Confession of Basle art 10. None can forbidde that which None can forbidde that which Christ forbade not God alone caÌ„ make lawes Christ hath not forbidde Lutherl cont R. Angliae to 2. f. 346. The power of making lawes belonges to God alone De Captiu Babyl fol. 77. Nether men nor Angels can by anie right impose anie lawe vpon Christians but as they will themselues Caluin 4. Instit c. 10. § 7. We heare that God chalengeth God onely a lawgiuer this as proper to himselfe alone to gouerne vs by the command of his word and by lawes Ibid. § 8. If God be the onely lawgiuer men must not take this authoritie vpon them In Iacobi 4. v. 12. They draw to themselues all the maiestie of God who chalenge authoritie to make lawes THE CONFERENCE Scripture expressely saieth that the Apostles had authoritie to impose necessarie burdens and to command that which Christ had not commanded to command their precepâ—s to be kept and to make lawes for married persons The same say Catholiks Protestants expressely say that none can forbidde that which Christ hath not forbidde that the power of making lawes is proper to God alone that no lawe can be imposed vpon Christians but as they will themselues ART III. WHETHER MANS LAW CAN binde the conscience SCRIPTVRE EXPRESSELY AFFIRMETH. Rom. 13. v. 2. Who resisteth the power resisteth the ordinaÌ„ce Mans lawe can binde conscience of God and they that resist purchase to themselues damnation v. 5. Therefore be subiect of necessitie not onely for wrath but also for conscience sake CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Rom. 13. v. 1. The breach of humane lawes offendeth also God The verie consciences of the faithfull are bound with ciuill lawes PROTESTANTS EXPRESSELY DENIE Whitaker Contr. 4. quaest 7. c. 1. We say that the lawes of Princes lawes bind not conscience Princes binde not the conscience for this is proper to God lib. 8. cont Dur. sect 103 Who impose lawes vpon the conscience chalenge power of sauing and destroying and robbe God of his right The lawes of Magistrates haue no power ouer the conscience Perkins in Anatomia Conscientiae tom 1. col 1215. We Conscience subiect to no mans lawe acknowledge no subiection at all of the conscience to mens lawes In Galat. 5. tom 2. col 258. The Magistrates lawe maketh a thing necessarie externally Neuerthelesse the thing in it selfe is not made necessarie but remaineth indifferent and you may vse it or not if you auoide contempt or scandall Luther in 1. Petri c. 2. tom 5. f. 464. The Magistrate cannot binde the conscience De seruo arbit to 2. fol. 431.