A CONFERENCE OF THE CATHOLIKE AND PROTESTANTE DOCTRINE WITH THE EXPRESSE WORDS OF HOLIE SCRIPTVRE .

WHICH IS THE SECOND PARTE OF THE Prudentiall Balance of Religion .

WHEREIN IS CLEARELY SHEWED , THAT IN MORE then 260. points of controuersie , Catholiks agree with the holie Scripture , both in words and sense : and Protestants disagree in both , and depraue both the sayings , words , and sense of Scripture .

WRITTEN FIRST IN LATIN , BVT NOW AVGmented and translated into English .

AT DOWAY , By the widdowe of MARKE WYON , at the signe of the Phenix .

M.DC.XXXI .

HOc opus , cui titulus : Collatio doctrinae Catholicorum ac Protestantium cum expressis sacrae scripturae verbis , duobus libris comprehensa , Latino serm one olim editum , & à duobus S. Theol. Doctoribus Parisiensibus approbatum : nunc verò auctum & in Anglicum sermonem fideliter conuersum , nihil habet fidei Catholicae aduersum , aut bonis moribus , sed plurimum valet ad confutationem doctrinae haereticorum praesentis temporis , & proinde rectè praeli beneficio in lucem edetur . Datum Duaci die 2. Ianuarij 1631.

THERE are now diuers years ( Gentle Reader ) since I published the first parte of the Prudential Balance of Religion , in which , by the weights of Prudence and Right Reason I weighed together the Catholik and Protestant religion according to their first Founders in our English nation , to wit , S. Austin and Martin Luther : which booke hath neuer since bene answered by anie Protestant albeit diuers ministers , and superintendents haue carped at it both in Pulpits and printed books , shewing thereby that they wanted no will to answere it , if they could haue performed it . In the preface thereof I promised a second parte , in which I would after the same manner weigh the forsaied religions according to their claimes to the holie Scripture , and the expresse words thereof , which here now I offer vnto thee . The causes why I haue so long differred the publishing of this second parte , are well enough knowne to them who know me , and not needfull to be known of them who know me not . And therfore I will not trouble thee with the rehearshall of them , but here propose vnto thee the scope , manner of Proceding , and Profits of this second parte .

2. As a man consisteth essentially of a Soule and Bodie , and can neither be , nor be imagined without them both : So the true Church of Christ essentially consisteth Two things wholy necessarieto Christs Church . of his true Doctrine , which is the forme , and ( as it were ) the soule of his Church , and of lawfull Pastors and People , who teach and embrace his Doctrine , which Pastors and People make ( as it were ) the bodie of Christes Church . And without both these partes , to wit , Christs true Doctrine , and true Pastors teaching , and People embracing it , Christs true Church can no more be , or imagined to be , then a true man can either be , or imagined to be , without both the true bodie and true soule of a man . And albeit the manifest need of both these partes to the true Church of Christ , doth enforce Protestants to make some clame to them both , and to pretend that they haue alvaies had both true Pastors who taught , and People who beleiued their Doctrine ; yet their pretense to this parte of the Church is so weake and slender , as but seldome and vpon mere necessitie they insist thereon . But their greatest pretense and claime is to the true Doctrine of Christ ; and think thereby to proue , that they haue alwaies had true Pastors and People who taught and beleiued their Doctrin , as I haue shewed in a Booke of the Author of the Protestant Church and Religion ; wherein also I haue conuinced by ten Demonstrations , ( all taken out of the open Confessions of the best learned Protestants both of England and other Countries ) that they neuer had anie one Pastor who taught , or man who beleived the very fundamentall and most substantiall points of their religion , before Luther arose ; but that he was first Author , Inuentor , and Father therof , as some of them in plaine termes do call him .

3. And although this Booke haue bene now these manie years published both in Latin and English , and doth by the open confessions of the best learned Protestants ouerthrow the very foundation of their Church , or rather shew , that it hath no foundation at all besides their owne imagination ; yet hitherto no Protestant hath made anie shew of a solid answere vnto it . I saie , no shew of a why D. Prideaux lecture is no answer to the Author of Protest . religion . solid answere , because that florish which Doctor Prideaux the Kinges diuinitie Reader in Oxford hath made in a lecture , deserueth not the name of shew or shadow of an answer . First , because he nether mentioneth the lawes of answering my saied booke , which I set downe , and proue by reason , testimonie of holie Fathers , and confession of Protestants , ought to be kept in answering such a booke : And which lawes , I tell him before hand , that vnles he ether keepe , or refute , I would accounte his answer no solid or lawfull answere , but the babling of one who could neither sufficiently answere , nor yet hould his peace . Secondly , because he maketh no other answere to the manifold and manifest depositions of the best learned Protestants , which I haue my self brought , and clearly confuted by the depositions or testimonies them selues , against which confutation of myne , he replieth nothing , but standeth mute . Thirdly , because he so miserably mangleth the answere which I make to their Sophisme , wherewith they by pretense of true Doctrin , would proue that they haue alwaies had true Pastors and People who taught and beleiued it , and so pittifully replieth to the saied answere , as he plainly sheweth him self to be a true Heretike , that is , conuicted in his owne iudgement , as I think euerie one , that compareth his lecture with my Booke , will clearly perceiue .

4. But sith the Protestants cheife and almost whole pretense of the truth and euer being of their Church , is the pretense of the truth of their doctrin by the Scripture , I will euidently shew , euen by the light of Reason and Prudence , that they haue no reasonable or colourable pretense of Scripture : but that it maketh expresly , clearly , and directly against them , and for Catholiks , almost in all points of controuersie . For whereas there be twoe waies to shew , Twoe waies to proue that . the Scripture is against Protest . that the holie Scripture is plainely against Protestants ; the one by conferring of diuers places together , by bringing the exposition of the holie Fathers , decrees of Councels , and tradition of the Church : the other , by onely comparinge the expresse words of Catholiks and Protestants with Protest . Doctrin as clearly contrarie to Scripture as yea is to no. expresse words of holie Scripture touching the same matter ; I take not the first way , which hithertoe Catholike writers haue followed , because it is not so fit to the capacitie of commun people , for whome especially I compose this worke ; but the second , which is as cleare , for euerie one that hath reason , to see , as it is cleare to see , that Yea and Yea , of the same matter agree , and that Yea and Nay do disagree .

4. This perhaps may seeme strange , nay impossible to simple Protestants , whose eares haue bene still accustomed to heare their ministers vaunt , and brag of the word of God , of the Scripture , and Bible , and to auouch that Catholiks haue nothing to alleadge for them selues but traditions and word of men : But I beseech such to suspend a while their iudgment , and sith they wil haue the Protestants doctrin to be tried or iudged by nothing but by Scripture onely , let them grant me these two conditions Two conditions to proue the Scripture to be against Protest . 1. Touching the letter . 2. Touching the sense . of trying their doctrin by the Scripture , which the very light of reason , the authoritie of holie Fathers , and the Confession of the best learned Protestants will enforce them to graunt . The first condition is touching the words or letter of the holie Scripture ; The second , is touching the sense or meaning of the saied words or letter . For as the holie Scripture consisteth of two partes , whereof the one is the word or letter , the other , is the sense therof , so I require one condition for the word , and an other for the sense .

5. The condition touching the word or letter is , that the words of holie Scripture be taken as they be in the The 1. condition to●ching the letter , proued . Bible or booke of God , without anie addition , subtraction , or transposition : breefly without anie chopping or changing whatsoeuer . This condition is so iust and reasonable , as I think no reasonable man will denie it ; and neuertheles I wil proue it . First , because where God alone is Iugde , there it is reason , that all men be silent , and onely harken what God saieth , nor interrupt or corrupt his words . Let vs heare Lib. 1. peccat . c. 20. De vnit . c. 13 Serm. 27. de verb. Apo. ( saieth S. Austin ) our lord , and not ghesses or suspitions of men . Againe : I beleiue that which I read in holie Scripture , not that which vaine Heretiks say . And other where : There is a controuersie risen , let is goe to the Iudge , let the Prophet iudge : yea let God iudge by the Prophet , let vs both hold our peace . And yet againe : let vs not heare : This I say : This thou saiest , but let vs Lib. 6. cont. Iul. c. 4. In Confutat . Latomito . 2. fol. 234. heare , This our lord saieth . Yea Luther writeth : That mans word added vnto Gods word is a couer , nay mans dung , wherwith pure truth is hidden . Moreouer , seing Protestants impose silence to the Church , Councells , Fathers , and all Catholiks in decision of matters of faith , and therin admit onely the written word of God , it were impudencie for them to request to speake . Agayne , if Protestants will mingle their owne words with the words of God , they admit not the onely word of God for iudge of controuersies , but partely also their owne , and make one entire iudge of them both . Finally , Protestants are wonte to crie , that the Scriture is the onely , and profest rule of faith ; that they will heare Beza cont . Heshus . Daneus Cont. 3. 6. 7. Hospin part. 2 Caluin cont . versipel . & cont. Cathalon . nothing besides Scripture ; that nothing is to be taught but the pure written word ; nothing to be beleiued but that which is expressely conteined in the Scripture . Let them heare therefore in these twoe hundred and sixte points , in which I will compare their doctrine with the Scripture , mere Scripture , onely Scripture , and let them harken to nothing but Scripture ; let all their owne words whatsoeuer be set aside : let the Scriptures pure and onely words shew and iudge , whether Catholik or Protestant doctrin in these 260. points here set downe , be agreable or disagreable vnto it .

6. The second condition touching the sense is : That The 2. condition touching the sense , proued . the pure written word of God may iudge betwixt vs according to the pure sense therof , which ( when it is spoken clearly or of purpose to tell : vs what Gods meaning is ) of it self and according to the vsual acception of men it doth afford , and this is euident also especiallie , if the Church must not be admitted to be the infallible Interpreter of the true sense of Scripture . But neuertheles I proue it . First , because Protestants cannot set downe anie condition which is so reasonable or indifferent to both partes . Secondly , because ether the Scripture in matters of controuersie clearly declareth her meaning by her self without any help or exposition of man , or she doth not . If she clearly declare her meaning by her self , then needeth she no help of man at all . For what need she help of others to declare her meaning , who clearly declareth it her self ? And vndoubtedly if in any place she clearly declareth her meaning , she doth it in those places , in which she speaketh both clearly , and of set purpose , for to expresse her meaning . But if by her self she doe not clearly declare her meaning in matters in controuersie without some help of man ( especially without the help of one of the opposite parties who contend about her meaning ) certainly she is A iudge must be able by himself to declare his mynd . not fitt to be the onely iudge of controuersies , as Protestants would haue her . For who will saye , that she alone is fitt to be iudge , who alone and by her self is not able to vtter clearly her mynd ? Besids , if the pure word of God may not iudge according to the pure sense which of it self it clearly yeeldeth , but according to a different , nay quite opposite sense , which being conferred , expounded , wrested by man , it is forced to yeeld , who shall assure vs , that Gods sense , and not the sense of man , whose ( and not Gods ) that conference , inference , and wresting is , is made Serm. 14. de verb. Apost. Tractat. 2. de Cant. c. 17. L. 6. cont. Iulian . c. 5. L. 2. de Baptismo c. 6. iudge of controuersies ? Let mens ghesses ( saieth S. Austin ) giue place for a time , let vs take in hand diuine weapons . Againe : This is humane inference , not dinine authoritie . The arguments which you bring are humane , these are diuine munitions . And otherwhere : let vs not bring false scales , with which we may weigh what we will and how we will , and saye as we please : This is heauie : This is leight ; But let vs bring the diuine scale of the holie Scripture , and in that let vs weigh which is heauiest , or rather let not vs wheigh it , but let vs aknowledg it weighed of God . Let vs set aside a while mens ghesses or imaginations of the conference or exposition of this or that place of Scripture , let vs not bring deceitfull scales of mans conference , inference or exposition of Scripture , with which we may weigh what we will , and how we will saying according as we please : This is the meaning , That is not the meaning ; This followeth , That followeth not ; This is true , that is false , againe all which we may oppose those words of S. Austin : This is mans inference , mans conference , mans exposition , mans ghesse , not diuine authoritie , and let vs bring the diuine and sure scale of the pure meaning of Gods pure word , and in that let vs weigh the doctrin of both partes , or rather let vs acknowledge that which is weighed and allowed by God him self in this his scale . Moreouer , if mans help be necessarie to Scripture for the conference and exposition of the places therof , or inference of that which is to be inferred out of them , so that without mans help it can not sufficiently decide questions of faith , I aske of Protestants , what men these must be ; whether we or they , or some third , who nether are Catholiks nor Protestants ? Sure I am , they will nether admit ours nor other mens expositions of Scripture for their iudge , and I think they wil be ashamed to exact of vs that we should admit their interpretation , especially sith they refuse the conference , inference , and exposition of the holy Councells , and Fathers . Wherfore vnles they will stand to Protestants must be tried by the natiue , and vsual sense of he words , or thy no sense . that sense of Scripture which is no way partial , to wit , which the Scripture it self , by it self , without any conference or exposition of man , giueth , they can name no sense of Scripture which both parties may admit for their iudge : and to refuse all sense of Scripture whervpon both parties may reasonably agree , is plainly to refuse all reasonable triall by scripture . For seing the soule and kernel of the Scripture is the sense therof ; and that the letter or words is but the shell or bark of it , as is euident and both holie Fathers and Protestants agree , manifest it is , that whosoeuer will not reasonably agree vpon any sense of the Church , Councells , or Fathers ) where it is spoken of set purpose to declare Gods meaning , of it self without any mans exposition , and according to the vsual vnderstanding of men , it doth afford , rather then the quite contrarie sense , which by the wresting of Protestants it is compelled to carrie . Let but this right reason and true prudence lift vp this Balance , wherein I weigh the Doctrin of Catholiks and Protestants according to holie Scripture in more then 260. points , and I nothing doubt , but it will clearly see and iudge the Catholik doctrin agreable to Scripture and the Protestant , quite opposite and contrarie . And this is my purpose , Scope , and butte in this 1. The Scope of the first booke And of the second . booke , to which I adde a second , wherin I manifestly shewe that Protestants Doctrin is not onely quite opposite in more then 260. points both in words and meaning to the holie Scripture , but also , that they are forced to reiect many and great partes of the Scripture ; to alter that parte which they admit , to weaken all force of Scripture ; to say that much of the Scripture was not spoken of certaine knowledge , or not according to the meaning of the speaker ; to teach , that most weightie sentences of the Scripture were spoken ironically , mimetically , and hyperbolically , to change the most vniuersall propositions of the Scripture into particulers , to limitate speeches not limited by the Scripture ; to alter absolute speeches into conditionall ; to make causall propositions not causall , to expound words in some sorte , which were spake simply ; The contents of the second booke . which were spaken of one time , to interprete them of an other , to make one saying , of many ; to vnderstand words that signifie the doing of a thing , of an endeauour to doe it ; which signifie working a thing , of the way or meane therto ; which signifie that a thing is , to expound that it ought to be : words which signifie a true thing , to expound them of a shew or apparent thing : to expound the words of Scripture of different , yea wholy diuerse , & contrarie matters ; to deuise improprietes and all figures of speeches ; to feigne friuolous and neuer before heard of distinctions ; to reiect the exposition of the Fathers , Councells , and Church : to confesse , that they teach Doctrin damned in ould time for heresie : to frustate the ends of the incarnation and passion of Christ : to take out of the world all vertue and giue free scope to all vice : and finally , to confesse , that much of the Protestant doctrin is contrarie to holie Scripture . All which clearly shewe , that Protestant leaders doe not onely teach doctrin contrarie to the Scripture , but also do in very deed mock and contemne it .

8. The manner of my proceeding is this . First I deuide Manner of proceeding in this booke . the matters which are in controuersie according to their order , and in euerie matter I distinguish manie articles which I propose in forme of question : After , I set downe the expresse words of Scripture : Next I bring the decrees of the Councell of Trent , or the Instructions of the Catechisme of that Councell : And where I find not their determinations , I alledge the doctrin of S. Thomas , or of D. Stapleton , or Cardinal Bellarmin . Against these , I produce the assertions of one or manie famous Protestants directly opposite to the doctrin of the Scripture and of the Catholiks . Lastly , I gather together a summe of the words of the holie Scripture , together with a summe of the sayings of Protestants , that thereby the opposition betwene the doctrin of them both may the better appeare . As for the words of Scripture ; Plessie of the Church c. 5. p. 145. Let them bring one text that is cleare and euident and we are readie to yeeld vnto them . I bring not all which might be brought of euerie article , because nether is that necessarie to my purpose , sith God is as much to be beleeued in one word as in manie , nether ( as the Councell of Arausica saieth truly ) will manie testimonies of Scripture auaile any thing with him , to whome few are not sufficient , but I bring those onely testimonies which to me seemed most opposite to the words of Protestants , Nether do I proue , that the words of Scripture , which I cite , be cleare , and vttered of purpose to declare vnto vs Gods mynd of that matter wherof they treate , or do of themselues and according to their accustomed acception amongst men , manifestly afford that sense in which Protestants gayne saye them ; because al thefe points are manifest by them selues , and the shifts which Protestants vse to delude them , do manifestly proue them . Nether also do I proue , that Protestants can not at least ( touching the most of these Articles ) produce any such testimonies of Scripture , which , in expresse words may seeme directly , and without any inference , conference , or exposition of theirs to speake for them , as in these 260. points the testimonies which I bring , do speake for vs . First , because this being a denial , it is of it self sufficiently proued , vnles the Protestants can demonstrate their contrarie affirmation . Secondly , because this is euident to euerie one who See Tertul. l. de Resur . c. 3. Luther de verb. Caenae , fol. 389. considereth the testimonies brought by Protestants , which in verie few and almost no matters at all in controuersie betwixt vs and them are such , as of them selues without the addition of some humane principle or illation , they may , so much as seeme , to be directly opposite vnto vs . Which if Protestants would consider , they should easily see , almost in all controuersies , as much difference betwene our proofes out of Scripture and theirs , as there is betwixt the expresse word of God and humane discourse . Nether may they saye , that they are not bound to proue Why Protest . are bound to prooue their negatiue points of doctrin . those points wherin they contradict vs , because their denial needeth no proof ; Both because in some controuersies they are the affirmers , and we the deniers ; as when they say , that God will and worketh sin , tempteth and predestinateth to sin ; That Christ was truly a sinner feared his damnation , suffered the paines of hel , the like : In which questions , seing Catholiks proue their denial by expresse words of Scripture , much more ought Protestants by the like expresse words to proue their affirmation . As also , because it is one thing simply to deny or not to beleeue the Catholik affirmation ( as euerie Iew , Turk , or infidel doth ) an other thing , not onely to denie it or not beleue it , but also to condemne it as an vntruth contrarie to See Tertul. de Corona . c. 2. Scripture , and to auouche the denial as a truth taught by Scripture ; For albeit a simple denial or not beleefe need no proofe , yet such a mixt denial , as denying the opposite affirmation , affirmeth it self to be auouched by Scripture , and the affirmation to be condemned thereby , hath as great need of proofe out of Scripture , as any other affirmation whatsoeuer . Moreouer , these denials are articles of faith with Protestants , and as such are put in their Confessions of faith , and therfore ether ought to be proued by Scripture , as other articles are ; or they must confesse , that they can not proue out of Scripture the greatest parte of their faith : which principally consisteth of these negatiue articles or denials of our faith .

9. As for Catholiks , for the most parte , I produce the Why one Cath. saying is alledged . words of one onely of the foresaied Authors ; because the agreement of Catholiks in matters of faith is wel enough knowne ; I might , if I would , haue my self set downe the Catholik doctrin in euerie article in the same words in which the Scripture deliuereth her doctrin of the same : or perhappes haue found the Catholike doctrine proposed by some Catholik● Author in the verie same words which the Scripture vseth : But that Protestants should not saye , that it was no maruel if the Catholik doctrin be deliuered in the Scriptures words by any Author whatsoeuer ; or when it is done of purpose , I would not set it downe but in the words of some famous Catholik writer , & those spoaken not of purpose to accomodate their speech to the phrase of Scripture ; but spoaken to declare and expresse the Catholik doctrin . And here by we may see that when the Catholik doctrin is to be sett downe most plainly and distinctly by them who best know it , of it nature it requireth to be deliuered with the very same or the likewords which the Scripture vseth . Whence we may also gather ( as I shal herafter ) that the Catholik doctrin is in very deed one and the self same with the doctrin of the Scripture .

10. For the like cause I haue alledged the words onely Why manie Prot●stants saying● alledged . of famous Protestants , such as almost all were not onely writers but also Professors of Protestant diuinitie , lest any should attribute their words to ignorance . And some times I haue cited diuers sayinges of the same Author , partly lest any should think , that such words fell from him vnawares : partely also , because some times they contradict the Scripture in so different manners of speech , as if they would that none should be ignorant therof : partely also , to the end , that the Catholik Reader may make choice amongst manie sayings of Protestants , which he iudgeth most opposite to the Scriptures words . Nether yet do I feare , that the multitude of Protestants sayings opposed against the Scripture , may scandalize any weake Catholik ; for seing the Scripture most directly contrarie to them , and armed with this sheild , he wil no more regarde the Protestants words then so many barkings of of doggs against heauen , so many cries of Ieves against Christ , so many blasphemies of damned men against God . And if it be wearisome or irkesom to the Catholik Reader , to read all the blasphemous speeches of Protestants ( as it was to me to write them out ) let him runne ouer the Summe which I make of their words , or , by the notes in the margent , chuse which are fittest to his purpose . And thus much for the manner of my proceeding in this booke .

11. The profit of this work is manifould . First , because by it a short and easie way may be taken to make an end The profits of this worke . of all controuersies , and that out of Scirpture alone , as Protestants desire : to wit , by mere rehearsall of the expresse words of Scripture , of Catholiks , and of famous Protestants touching 260. articles of controuersie : For if it appeare that catholikes in 260. articles agree both in word and sense with the expresse words of Scripture and these spoken of purpose to declare her meaning vnto vs : and that Protestants in those 260. articles directly contradict the said words and sense of the holie Scripture , no man will doubt , but that all Protestant doctrin ( for as it is contrarie to the Catholik ) is also contrarie to the holie Scripture . An other commoditie is , that in this booke are gathered those places of Scripture , and they ranked according to order of their matters , which in 260. articles directly and in their proper and vsual sense do approue the Catholik doctrin , and condemne the Protestant . A third commoditie is , that hereby are at hand in euerie kind of controuersie such sayings of famous Protestants , as not onely directely crosse the Scripture ; but also many of them are so blasphemous against God , against Christ , against the Saints , the Church , Sacraments , Faith , Good works : so opposite to pietie , vertue and religion : so fauorable to vice , and all licenciousnes : so repugnant to reason , as some Protestants will deny , and others scarse beleeue , that euer any of theirs taught such doctrin . Whome I request The Authors fidelitie in citing Protetestants sayings . to take the paines to looke vpon the bookes and places by me alledged , and then to beleeue their owne eyes . For I not onely gathered their sayings out of their owne bookes , but also , after I had my self gathered them and caused them to be faire copied out , I diligently conferred them with their books , and admitted none which he , that read their bookes , did non find to be truly cited out of them . Wherfore I say for my self as Caluin said for him self against Gentilis : There shal be no colour for them to complaine that they are slandered , seing I request that iudgment be made of their impietie out of their owne mere words . And they , who haue had to deale with Protestants ether by word or writing , know well how important a thing it is , to be able to conuince them , that they teach that which in in very deed they teach ; which may clearly be done by their sayinges here rehearsed .

12. The fourth commoditie of this worke is , that hereby shall appeare , that almost in all controuersies which betwene Catholiks and Protestants , Catholiks do stick fast to the very words of Scripture , and religiously keepe her letter and forme of speech ; and Protestants goe fare from the words , at lest of Scripture and bring in a different , yea quite opposit , forme of speech . Nether ought they to think this to be a small fault , both because they boasting of the pure and expresse word of God , ought also to keep the very letter thereof , and not to reiect it and to vse the contrarie : as also because the Apostle commandeth to auoide profane nouelties of words , and to keepe the 1. Timoth. 6. 2. Timoth. 1. forme of holesome words which we haue learned of him : which commandment they do not follow , who forsake the Scriptures forme of speech , and embrace the contrarie : and finally , because not onely the sense , but also the words and forme of speech vsed by the Scripture , did proceed from the holie Ghoste , and therefore it is sacrilegious audacitie to reiect Gods words and Gods forme of speaking , and to bring in mans words and fashion of speaking quite contrarie . As if these new Ghospelers should teach God how to deliuer his mind , or he ment to speake otherwise by them , then he did by his Prophets , Apostles , and Euangelists , wherefore their impietie is not to be borne withall who when the Scripture most often and most plainly calleth the beleefe of wicked men or reprobats , faith , and neuer denieth it to be faith , yet dare say , that it Caluin 3. Instit. c. 2. §. 10. is vnworthie the name of faith : When the Scripture often times and most directly calleth the Eucharist the bodie of Christ , and not once directly denieth it to be his bodie , yet dare say , it is not his bodie . And the like they doe in many other matters , wherin if they controll not the meaning of the holie Ghoste ; at least they correct his speech , and reforme it according to the square of their new doctrin . Far otherwise proceeded the holie Fathers , who would not suffer so much as a letter or syllable of the holie Scripture to be altered : And as S. Austin grauely aduertized . Philosophers may speake as they please , but we speake according Lib. 10. de Ciuit. c. 23. to a certaine rule , lest licencie in words breed impious opinions of the thing which they signifie . Yea Protestants them selues some times will seeme to be very carefull of the words and phrases of Scripture . For thus speaketh Luther : If the In Confutat . Latomi . f. 227 Scripture terme any thing sin , beware thou beest not moued by any words of theirs , who ( as if they could speake better ) deny it to be sin . And Caluin : There is to be taken out of Scripture a 1. Instit. c. 13. §. 3. certaine forme of thinking & speaking , by which all the thoughts of our mynd and words of our mouth are to be examined . Beza Ad defens . Castell . also : I see that all godlie and learned Diuines haue euer taught , that the holie Ghost gouerned not onely the mynd , but also the tongue and pen : in so much as concerning the wonders of God , not onely nothing can be saied of any man more truly or more habily , but also nether so grauely nor so properly . Likewise Bucer : Prefat. in Math. No wisdom of the flesh can reach to these misteries of the kingdome of God . Therefore , then we speake most plainly most perspicuously and most surely of matters of faith , when we speake according to the rule and forme of Scripture . And otherwhere : we In Hospin . part. 2. Histor must learne of the Scripture and the holie Ghoste , how to speake and think of euerie matter . Wherefore the holie Ghost his formes of speaking ought not to be corrected according to the iudgment of our reason . Thus they , which if they and theires had followed , we should not haue had so much speech contrarie to the Scripture .

13. The fift , and that no small , commoditie is , that by this worke wil be taken from ministers all their false pretense of Scripture and of the worde of God , wherewith perpetually they crie , that the Catholik faith is grounded onely vpon mens authoritie , and all their doctrin forsouth vpon the expresse Scripture and word of God , and In c. 1. Galat. In Assert . art 2. thereby draw the simple people to follow them . The Pope ( faieth Luther ) hauing no Scripture wherewith to defend himself , vseth this onely and perpetuall argument against vs . The Church , the Church . Agayne : Our opinion is deliuered by these words of God , the contrarie , by the words of men . And otherwhere . All the Scripture standeth an our sides through all letters and tittles . Caluin : Papists find no weapons in Scripture , yea they In Actor. 9. v. 22. In Antid . sess. 6. c. 8. see it wholy against them . Agayne . I haue the whole Scripture on my side . And Sadeel : Our doctrin doth relie vpon the expresse worde of God ? And in an other place : we professed in the fift article of our French Confession , that our faith is onely and wholie , and expressly grounded vpon the word of God as it is contained De vocat . Ministr . Ad art. 1. abiurat . in the Scripture . Fulk in Ioan. 5. note 2. Papists can not find a iote of Poperie allowed ether by expresse wordes of the Scripture , or by necessarie conclusion out of the same . And the like most vaine pretence , this most impudent boast is most Apol. Anglic p. 20. Pareus praefat lib. de Grat. Caluin epist. 193. Whitak . praefat. ad Demonst. manifestly refuted in this booke , wherein is clearly shewed , that the Catholik doctrin , in more then 260. points denied by Protestants , is in expresse termes and most directly taught and deliuered , by the Scripture , and in the same points the Protestants doctrin condemned : and that these in very deed do relie vpon their owne inferences out of Scripture , their owne conferences of places of Scripture and oppose their owne expositions , glosses , tropes , and figures , against the expresse words and thunders of almightie God .

14. The sixt commoditie is , that though some obstinatly will not confesse , that in all these 260. points or in most of them , the Scripture or word of God doth expresly approue the Catholik doctrin and condemne the Protestant , yet this he can not denie , but in all these points the holie Scripture both for word and for sense fauoureth more the Catholik doctrin then the Protestant : which if ignorant Protestants would mark , they would not be so easily misled . For as for words , in all these 260. points we Catholiks aduantage ouer Protestants . For words of Scripture . vse the very same or equiualent words with the Scripture : what she calleth faith , we call faith : what she calleth the bodie of Christ , we call the bodie of Christ . And so in others : whereas Protestants do the quite contrarie , as hath beene touched before , and shall appeare in the whole booke . And as for the forme of speach , where the Scripture For phrase of Scripture . affirmeth , we affirme ; where the Scripture denieth , we deny : And contrarie wise the Protestants affirme , where the Scripture denieth ; and deny , where the Scripture affirmeth : as shal be most euident to him that will read this booke . Besids no parte or parcell of the Scripture forceth For partes of Scripture . Catholiks to denie it , but they hould all that Protestants account for Scripture and some what more : whereas Protestants are compelled to reiect manie bookes of those which Catholiks and the holie Church heretofore hath beleeued to be Gods word , and fouly also to mangle and corrupt these bookes which they admit . Moreouer Catholiks refuse no authenticall edition or translation of the For translations of Scripture . Scripture : but Protestants will stand to no translation . And thus much touching the words of Scripture . As for For the sense of Scripture . the sense thereof : Catholiks in all these 260. points do admit that sense , which the expresse words of Scripture , and they spoaken of purpose to declare Gods mynd doe of them selues proporse : which sense Protestants reiect and force the quite contrarie . Agayne , scarce in any of these 260. articles Catholiks are driuen to any answere which hath any shew of a shift or euasion , because in them ( as I saied ) they embrace the natiue and proper sense of the words of Scripture : but Protestants in euerie one of them are driuen to sundrie and foule shifts , because they refuse the naturall and plaine sense of Gods word . Besids , Catholiks in all these 260. points dare stand to the iudgment of the expresse worde of God according to that sentence which of them selues with out all helpe , force or pressing of Catholiks they doe pronounce : Protestants dare not in these articles stand to the iudgment of Gods expresse worde , vnles they may wrest , wring , and interprete it as they thinke best . Finally , Catholiks in none of all these questions reiect that sense of Scripture , which is deliuered by vnanimous consent of the holie Fathers , Councells , or Church . Protestants refuse it in manie . Seing therefore Catholiks haue the aduantage ouer Protestants , not onely for Fathers , Councells , Church , miracles , the like , but also that they haue such and so great aduantages ouer them in more then 260. points of controuersie , both for the expresse worde , and plaine sense of the Scripture , it is plaine willfulnes and carelesnes of saluation to leaue Catholiks for to follow Protestants . I would to God , that Protestants would ( as they pretend ) follow the expresse word of God , and embrace that Religion Note . which the expresse word of God most fauoureth , reiect that which it most disliketh ; and enquire diligently whether the Catholik or Protestant religion can in more points of controuersie proue her doctrin by the pure and expresse written word of God without the mixture of any word of man , and by the pure sense therof , which of it self it affordeth without any help or exposition of man , when it is spoaken of purpose to declare Gods meaning vnto vs . Let that religion florish and be embraced , which in this conflict ouercomet : let that perish and be reiected , which is ouercomen . And what more reasonable then to preferre Gods pure word before that which is not pure , mixt partely of Gods words , partely of mans . What more reafonable , then to preferre Gods direct speech , before mans inference or collection out of his speech ? What more reasonable , then to follow rather Gods expresse words , then mans glosses , tropes , and figures ? And finally , what more reasonable , then to follow that religion which in more then 260. points of controuersie is grounded vpon the pure word , the direct word , the expresse word of God , and hath against it nothing but mans mixt word , mans inference , mans glosses : rather then that which in all those points is condemned by the pure , direct , and expresse word of God , and supported onely by mans mixt word , mans inference , and mans glosses ? For example : That the Eucharist is the bodie of Christ , we haue for vs in foure places of Scripture the pure , direct , and expresse word of God , saying : This is my bodie : and against vs there is not so much as once any pure word of God , saing directly and expresly : This is not my bodie . But onely mens inference out of a mixt word , to wit : Christs bodie is in heauen , and can not be in two places ; which word is mixt , partely of Gods word , for the former parte , and of mens word , for the latter . And shall we thinke that in a matter of faith , which we can not know but by Gods teaching , his pure and expresse word is not to be preferred before mens inference out of a mixt word , which is in parte mens word ? What els can we thinke vnles we will euen in Gods matters preferre men before God .