that by which he is iustified before God as if by onely faith we were iustified before God but yet that it were impossible to obtaine eternall saluation without workes cap. 4. in Epitome art We beleiue teach and confesse that good workes Workes wholy excluded from saltion are wholy to be excluded not onely when we treate of the iustification of faith but also when we dispute of our eternall saluation Againe We reiect and condemne these speeches Good workes are necessarie to saluation Zuinglius in Expostulat ad Lindouerum to 1. fol. 204. Faith alone saueth vs. Caluin in Rom. 10. v. 10. We are saued by faith alone In c. 1. v. 7. It is faith alone which bringeth euerlastingnesse of life Beza in Explicat Christianismi c. 8. vol. 1. pag. 199. Who Saluation relieth not vpon workes teach that mens saluation relieth vpon workes ether wholy or in some parte do plainely ouerturne all the Ghospell Pareus l. 4. de Iustif c. 4. The Ghospell promiseth saluation vnder the condition of faith alone Daneus Contr. de Baptismo c. 17. All the manner of our saluation purchased by Christ standeth in faith in him THE CONFERENCE Scripture plainely saieth that faith alone can not saue vs. The same say Catholiks Protestants plainely say that faith alone saueth alone bringeth life that by faith onely we are saued that saluation is promised vpon conditiō of faith onely that workes concurre not to saluation worke nothing to saluation are not necessarie to saluation are not holesome ART IV. WHETHER ALL MEN BOTH good and badde be to be iudged SCRIPTVRE EXPRESSELY AFFIRMETH. Apoc. 20. v. 12. And I saw the dead great and litle standing Great and litle are to be be iudged in the sight of the throne and bookes were opened and an other booke was opened which was of life and the dead were iudged of those things which were written in the bookes according to their workes And the sea gaue the dead that were in it and death and Euerie one All. hell gaue their dead that were in them and it was iudged of euerie one according to their workes 2. Cor. 5. v. 10. For we must all be manifested before the iudgmēt Euerie one seat of Christ that euerie one may receaue the proper things of the bodie according as he hath done ether good or euill Mathew 25. vers 32. And all nations shal be gathered before All nations him and he shall seperate them one from an other as the pastour seperateth the sheepe from the goates Then shall the King say to them that shal be at his right hand Come ye blessed c. Then shall he say to them also that be at his left hand Goe ye away c. Act. 10. v. 43. It is he that of God was appointed iudge of the liuing and of the dead Hebr. 22. v. 22. But you are come to mount Sion and the cittie All. of the liuing God and the iudge of all God CATHOLIKS EXPRESSELY AFFIRME Catechismus ad Parochos in Exposit Symboli Of which article that is the sense and meaning that in the last day Christ our Lord shall iudg all mankind PROTESTANTS EXPRESSELY DENIE Luther apud Scioppium in suo Ecclesiast c. 5. Christians Onely infidell know that onely infidels who will not receaue the Ghospell are to be iudged of Christ in the last day Let vs learne and note this Not the faithfull well that we feare not death and the last iudgment for Christ is not to come to iudge vs but he will iudge them who beleiue not Bullinger Concione 90. in Apoc. f. 163. The impious are Impious not the pious to be iudged but not the pious The good because they are iustified and absolued appeare in iudgment with glorie to iudge after their manner and fashiō the wicked but not to be iudged of anie Tilenus in Syntagmate c. 67. The elect do know that nether Not the elect their deeds nor all their words are to be called to the account of this iudgment The like say others as we haue shewed before c. 3. art 10. THE CONFERENCE Scripture plainely saieth that all the dead shal be iudged according to their workes that all must be manifested before the tribunall of Christ that all Nations shal be gathered to Christs iudgment that Christ is iudge of the quicke and the dead that God is iudge of all The same say Catholiks Protestants plainely say that the impious are to be iudged but not the pious that the good are not to be iudged of anie that onely infidels shal be iudged ART V. WHETHER THERE BE ANIE to whome seeking eternall glorie according to patience of good workes euerlasting life is rendred SCRIPTVRE EXPRESSELY AFFIRMETH. Roman 2. vers 6. and 7. Who will render to euerie man There are some such according to his workes to them truely that according to patience in good worke seeke glorie and honour and incorruption life eternall CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Rom. 2. v. 6. cit If Christ alone shall bring those workes to which the Apostle here saieth that eternall life is rēdred he should not haue saied He will render to euerie one according to his workes but to euerie one according to Christs workes PROTESTANTS EXPRESSELY DENIE Beza in Rom. 2. v. 6. What is here saied of Sophisters as if There are no such anie out of Christ or regenerate in Christ are found such in the iudgment of God as these here are described doth varie much frō the scope of the Apostle For that surely is most absurd Or as he hath in edition of 1565. Shall anie man bring these workes to which the Apostle saieth that life eternall shal be rendred Ether men not regenerate or the sonnes of God But nether Abraham surely hath whereof to glorie before God THE CONFERENCE Scripture plainely saieth that there are some to whome seeking glorie according to patience of good workes eternall life is rendred The same say Catholiks Protestāts plainely say that there are no men to whome life eternall is rendred according to their workes nor that there are anie workes to which eternall life is rendred ART VI. WHETHER THE SOVLES OF reprobates departed this life do now suffer the paines of hell SCRIPTVRE EXPRESSELY AFFIRMETH. Iude. v. 7. As Sodome and Gomorrha and the citties adioyning Sodomites in eternall fire in like manner hauing fornicated and going after an other flesh were made an example sustaining the paine of eternall fire Luc. 16. vers 22. And the rich man also dead and he was Diues in torments buried in hell And lifting vp his eyes when he was in torments c. Numbers 16. ver 33. And they went downe into hell quicke couered with the ground Are in hell CATHOLIKS EXPRESSELY AFFIRME S. Thomas Suplement q. 69. art 2. As soone as the soule is loosed from the bodie ether it is cast into hell or mounteth to heauen vnlesse it be hindred
Virtue their power whiles they denie that they are capable of power to worke miracles steale away their perfect iustice in denying that they are perfectly iust or perfectly do the will of God Robbe them of their honour because they Honor. denie that we may honour them imitate them pray to them or pray to God in their names They spoile them Dignitie of their dignitie in saying that God doth not any good vnto vs for their merits or good deeds They bereaue Knowledge them of their knowledge in saying that they know not any thing that is done on earth They robbe them of Charitie their charitie because they say that they pray not for vs ether in generall or in particular haue no care of vs not exercise any offices of charitie towards vs. Finally they Happines take from them their heauenly felicitie because they teach that they enioy not that vntill the day of iudgment And hitherto we haue spoaken of those who are in heauē now let vs speake of these things which are on earth and first of the word of God CHAPTER IV. OF THE VVORD OF GOD OR SCRIPTVRE ART I. WHETHER ANIE PLACES OF Scripture be hard to be vnderstood SCRIPTVRE EXPRESSELY AFFIRMETH. PETER 3. vers 16. As our most deere Some places of Scripture hard to be vnderstood brother Paul according to the wisdome giuen him hath written to you as also in all his epistles speaking in them of these things in the which are certaine things hard to be vnderstood which the vnlearned and vnstable depraue CATHOLIKS EXPRESSELY DENIE D. Stapleton in Ioan. 17. v. 20. Catholiks denie that all the Scripture is plaine and cleare PROTESTANTS EXPRESSELY AFFIRME Whitaker Controu 1. q. 4. c. 3. p. 337. Peter saieth not that Paules epistles are obscure no nor that there are some obscure things in Paules epistles And c. 4. p. 340. It is manifest that the Scriptures are easie to be vnderstood And he addeth that the whole will of God which is declared in his whole word and Scriptures and the whole Scripture is easie The same he saieth p. 341. Of the whole Scripture of the vniuersall Scripture and whole word of God Luther l. de seru arbit to 2. fol. 426. It is spred abrode by No place of Scripture hard the impious Sophisters that there are some things obscure in the Scripture and that all things are not laied open Fol. 427. There is nothing at all left obscure or ambiguous but all things are brought into most cleare light by the word and declared to the whole world whatsoeuer is in Scripture And fol. 440. I speake of the whole Sripture I will not haue anie parte of it to be saied to be obscure The like he hath Postilla in festo S. Iacobi fol. 430. and Cont. Cocleum to 2. fol. 410. Neuer any thing was vttered more simply more purely more clearely more easily then the word of God Praefat. Assert art The Scripture is by it selfe No booke more cleare then the Scriture the most certaine the most easie the most cleare interpreter of it selfe prouing iudging and lightning all things And in psalm 37. to 3. fol. 10. If anie of them say that we need the Fathers interpretation the Scriptures are obscure Thou shalt answere That is false No booke in the whole world is most clearely writtē then the holie Scripture which compared to all other bookes is like the Sunne before all other lights Gerlachius disputat 1. tom 1. pag. 9. We say that the whole Scripture is so cleare as it needeth no interpretation at all Zanchius de Scriptura tom 8. col 408. How then can the Scripture be saied obscure in anie parte thereof col 409. If the Scripture be obscure in no parte as before we haue shewed much lesse in those things which are necessarie to saluation And l. 1. Epistol pag. 98. The places of holie Scripture from whence the decrees of Christian religion are drawne are so plaine and manifest as they need no more diligent or clearer exposition Serranus cont Hayum part 3. p. 267. saieth that there is not anie ambiguitie or obscuritie in the matter or words of the Scripture And p. 269. that the Lord hath plainly laied open in the Scripture all the misteries of our saluation Manie more of their like sayings may be seene in my Latin booke cap. 4. art 1. CONFERENCE OF THE FORESAIED WORDS Scripture expressely saieth that in S. Paules epistles there be some things hard to be vnderstood The same say Catholiks Protestants expressely say that the Scripture saieth not that there are some obscure things in S. Pauls epistles that the Scripture the whole scripture is easie that the whole scripture is so cleare as it needeth no interpretation at all that no parte of it is obscure that all things are cleare whatsoeuer is in the word and declared to the whole world that the Scripture is the easiest and clearest interpreter of it selfe that no booke in the whole world is so cleare as the Scripture and that being compared to them it is like the Sunne to other lights Which are so manifestly contrarie to Scripture as Protestants thēselues sometimes confesse it See lib. 2. c. 30. ART II. WHETHER SCRIPTVRE CAN BE vnderstood without the light of the holie Ghost SCRIPTVRE EXPRESSELY DENIETH. 2. Peter 1. v. 20. Vnderstanding this first that no prophetie Scripture not vnderstood of our selues or exposition of Scripture is made by priuat interpretation Matth. 13. v. 11. To you it is giuen to know the misteries of the kingdome of heauen but to them it is not giuen Luc. 24. v. 45. Then he opened their vnderstanding that they might vnderstand the Scriptures CATHOLIKS EXPRESSELY DENIE D. Stapleton l. 11. de Principijs c. 2. The spirit of God of whome the vnderstanding of the Scriptures is to be asked and giuen is not to be sought in the Scriptures themselues PROTESTANTS EXPRESSELY AFFIRME Whitaker l. 1. de Scriptura c. 12. sect 8. The Scriptures may Scripture not vnderstood by onely reading without the holie Ghost be known by onely reading l. 2. c. 8. sect 16. I say that the Scriptures may be vnderstood before faith and without faith Againe But if thou thinkest that the Scriptures cannot be vnderstood at all without peculiar lightning of the holie Ghost thou art in a great errour And Controu 1. q. 6. c. 13. For so much as appertaineth to the knowledge of the letter the Church hath no priuiledge Morton in Apol. part 2. l. 5. c. 10. Anie one though neuer so Anie may vnderstand the Scripture so impious may search the Scriptures to knowledge though not to wisdome that is to the knowledge of truth though not to the attayning of saluation Beza l. de notis Eccles vol. 3. p. 137. But for to vnderstand what the Prophets and Apostles haue in summe thought and thought of euerie article of our religion there needeth onely a wit not wholy dull
of faith in Christ of iustifying faith of faith of remission of sinnes The like hath Ambing apud Hospin in Concord discordi fol. 140. Beza de Praedest cont Caste l. vol. 1. p. 393. There is no mētion in the law of this benefit of free redemption by Christ For the declaratiō of this will belongeth to an other parte of Gods word which is called the Ghospell Apol. Cōf. Augustan c. de Iustific The Ghospell preacheth iustice of faith in Christ which the law doth not teach THE CONFERENCE Scripture expressely saieth that Moises wrote in the law of Christ that Moises wrote things concerning Christ That Moise commanded the people to heare Christ in all things The same say Catholiks Protestants expressely say that the law neuer knew faith in Christ that Moises cōmandeth not faith in Christ that the law knoweth nothing of faith in Christ that in the law there is no mention of free redemption in Christ that the law teacheth nothing of faith in Christ ART IX WHETHER ANY VNWRITTEN word or Traditions be to be kept SCRIPTVRE EXPRESSELY AFFIRMETH. 2. Thessal 2. v. 15. Therefore brethren stand and hould the traditions Traditions not written to be helde which you haue learned whether it be by word or by our epistle CATHOLIKS EXPRESSELY AFFIRME Coūcell of Trent Sess 4. The holie Coūcell doth with equall pious affection reuerently receaue and honour traditions belonging to faith or manners as ether deliuered by Christs mouth or the holie Ghost and by continuall succession conserued in the Catholik Church PROTESTANTS EXPRESSELY DENIE Whitaker Cont. 1. q. 3. cap. 10. We care not for vnwritten Not to be helde traditions And Contro 2. q. 5. c. 18. We acknowledge no other word then that which is written And what doctrine soeuer is not written we hould for bastard doctrine Perkins in Cathol ref Contr. 20. c. 2. We acknowledge the onely written word of God Luther Postil in ferias S. Stephani Nothing is to be affirmed Nothing but that which is expressed in Scripture which is not expressed in Scripture Iacobus Andreae l. cont Hosium p. 169. That faith is no faith but an vncertain opinion which is not grounded vpon an expresse testimonie of Scripture Wigand apud Scusselb to 7. Catal. Haeret. p. 681. Onely those doctrines whose very words or equiualent for sense are extant in the Scripture are to be tought and deliuered in the Church Caluin in Gratulat ad Praecentorem pag. 377. Nothing is to be beleiued which is not expressed in Scripture And cont versipellem pagin 353. There is no mention of vnwritten traditions Beza in Rom. 1. v. 17. Christians acknowledge no other object of this faith then the written word of God Etad Reprehens Castell p. 503. Whosoeuer beleiueth in doctrine of religion that which is not written I say he embraceth opinion for faith and an idol for God Vallada in Apol. cont Episc Luzon c. 13. In all the holie No speech of an vnwritten word Scripture there is no speech of an vnwritten word Daneus Controu 7. pag. 1350. The foundation of Christian faith is one onely to wit the word of God and that onely written Hospinian part 2. Histor Sacram. fol. 23. The Magistrates of Zurich commāded that hereafter nothing should be proposed or preached in their Church but the pure fined word of God contained in the bookes of the Prophets and Apostles THE CONFERENCE Scripture expressely teacheth that traditions as well they which are learned by word as they which are learned by writing are to be obserued Catholiks teach the same Protestants expressely teach that onely written doctrin is to be tought nothing to be beleiued but what is written onely the pure fined written word to be tought no obiect of faith but what is written nothing to be beleiued but what is expressed in Scripture and that in verie words or in equiualent sense that there is no mention of vnwritten traditions no speech of vnwritten word that they care not for vnwritten traditions A SVMME OF THIS CHAPTER OF THE WORD of God or Scripture What we haue rehearsed in this chapter doth clearly shew that Protestants do farre otherwise iudge of Scripture then the Scripture it selfe and Catholiks doe For the holie Scripture together with Catholiks teacheth that in it are some things hard to be vnderstood that it cannot be vnderstood without the light of the holie Ghost that the Ghospell is or containeth a law that it doth preach pennance and good workes reproueth sinne promiseth saluation vnder condition of good workes and is not contrarie vnto the law of God that the law of Moises commandeth faith in Christ and that vnwritten traditions are to be obserued And Protestants defend all the contrarie They shew also that Protestants steale from the Scripture Protestants steale from Scripture her excellencie wherewith she surpasseth the capacitie of mans wit and from the Ghospell that it containeth any law preacheth pennance or good workes reproueth sinne promiseth saluation vpon condition of well doing and agreement with Gods law whereby we see what a libertin Ghospell they bring in to wit such as containeth Libertin Ghospell of Protestants no law preacheth no pennance or good workes reproueth no sinne promiseth saluation without all condition of well doing and is quite contrarie to the law of God And that they steall from the law of Moises that it commandeth faith in Christ and finally they take away all the vnwritten word of God CHAPTER V. OF SAINT PETER AND THE APOSTLES ART I. WHETHER S. PETER WERE first of the Apostles SCRIPTVRE EXPRESSELY AFFIRMETH. MATHEW 10. v. 2. And the names of the twelue S. Peter first of the Apostles Apostles be these The first Simon who is called Peter CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 1. de Pontif. c. 18. Peter was put first by reason his dignitie PROTESTANTS EXPRESSELY DENIE Whitaker Contr. 3. q. 5. c. 3. Wheresoeuer mention is made Not first of Peter if we looke well into the place we shall find that nothing is giuen to him which agreeth not to the other Apostles And Controu 4. quaest 2. c. Paul maketh himselfe equall to Peter in all points Tindal in Fox his Acts p. 1139. S. Paul is greater then Peter by the testimonie of Christ Articuli Smalcaldici pag. 345. We giue no prerogatiue to Peter Luther in Gal. 2. to 5. This place clearely sheweth that all the Apostles had equall vocation and commission There was altogether equalitie amongst them no Apostle was greater then an other Illyricus in Praefat. lib. de Sectis It appeareth that Christ gaue no primacie at all in his Church to any man Caluinus in Matth. 20. v. 25. Christ shewed that in his kingdome No primacie or firstnesse there was no primacie for which they contended Beza in Matth. 10. v. 2. What if this word First were added of some who would establish Peters primacie Festus Homius disput 12. All the Apostles were equall in dignitie authoritie
regenerated ether by baptisme or at the time when they are baptized finally that baptisme profiteth none but is a vanie and vnprofittable thing What Christians I pray the are these who make this account of their Christendome And these sayings are so repugnant to Scripture as sometimes Protestants confesse it See l. 2. cap. 30. ART VIII WHETHER IN BAPTISME euen sinnes to come be pardoned SCRIPTVRE EXPRESSELY DENIETH. Act. 8. v. 21. S. Peter speaketh thus to Simon Magus already Sinnes to come not forgiuen in baptisme baptized Doe pennāce therefore frō this thy wickednesse and pray to God if perhaps this cogitation of thy hart may be remitted thee 1. Cor. 5. v. 5. S. Paul commandeth a Corinthian baptized for incest to be deliuered to Sathan that his spirit may be saued in the day of our Lord. CATHOLIKS EXPRESSELY DENIE C. Bellarm. l. 1. de baptismo c. 18. Catholiks gather that the efficacie of baptisme doth not extend it selfe vnto the time to come but onely to the time past for it pardoneth sinnes committed and not yet remitted PROTESTANTS EXPRESSELY AFFIRME Perkins in Serie Causarum c. 33. In baptisme once administred Sinnes prēsent and to come forgiuen in baptisme is giuen remission of sinnes not onely past and present but also of those that are to come all your life time The like he hath in Galat. 3. to 2. Whitaker lib. 8. cont Dur. sect 101. Who are baptized are baptized in Christs death but Christs death auaileth to wash away not onely those sinnes which goe before baptisme but also those which follow in all the life time The like he hath Cont. 2. q. 5. 7. p. 515. Willet Cont. 12. q. 6. p. 579. Baptisme is a seale of remission of sinnes for the confirmation of our faith euen of those which are committed after baptisme as well as of sinnes done before Therefore baptisme sealeth vnto vs the remission of all our sinnes going before or following after Bezal Quaest resp vol. 3. p. 344. Baptisme therefore doth not abolish onely sinnes past Yea the fruite thereof stretcheth through the whole life of the faithfull And in Hebr. 10. v. 11. Whosoeuer is sprinkled with blood of Christ is deliuered for euer from sinnes past and to come Et Epist 5. The fruit of baptisme is the sealing of adoption the ablution from sinnes both past and to come Daneus de baptismo cap. 18. tom 2. Howsoeuer that grace and remission of sinnes be sealed vnto vs it pertaineth as is referred in all Christs sacramēts to blot out all our sinnes past present and to come Zanchius in sua Confessione cap. 18. to 8. For baptisme is not giuen in remission onely of originall or sinnes past but of all for all the life time Festus Homius in Disp 44 Remission of sinnes not onely of those which were committed before baptisme but also of those which are to be committed all the life is sealed in baptisme vnto the faithfull More of their like sayings may be seene in my Latin booke c. 9. art 8. THE CONFERENCE Scripture plainely teacheth that a baptized man must doe pennance for remission of such sinnes as he committeth after baptisme that a baptized man was deliuered to Sathan that his soule might be saued The same say Catholiks Protestants plainely teach that in baptisme is giuen remission of sinnes past present and to come that baptisme auaileth for sinnes that follow all the life time that baptisme is a seale of remission of sinnes as well committed after as before that whosoeuer is once sprinkled with Christs blood is deliuered for euer of all sinnes past and to come that in baptisme is giuen and sealed to the faithfull remission of all sinnes to be committed all their life time Which is to oppen a brode way to all wickednesse And whereas Protestants haue falsely saied that the Pope giueth pardons for sinnes to be done we see that they Protestants pardon to sinne manifestly giue such pardon to all and euerie one that is baptized or iustified with them ART IX WHETHER THE CHILDREN of the Faithfull be borne and abide in state of damnation vntill they be baptized SCRIPTVRE EXPRESSELY AFFIRMETH. Ephes 2. v. 3. And we were by nature the children of wrath Children of faithfull borne in state of damnation as also the rest Rom. 5. v. 12. As by one man sinne entred into this world and by sinne death and so vnto all men death did passe v. 15. For if by the offence of one manie died v. 18. Therefore as by the offence of one vnto all men to condemnation so also by the iustice of one vnto all men to iustification of life The same also is cleare by the places before cited for the necessitie of baptisme CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in 1. Cor. 7. v. 14. It is a new and profane paradoxe of Caluin that the children of Christian parents are borne the sonnes of God PROTESTANTS EXPRESSELY DENIE Perkins de baptismo tom 1. col 842. Baptisme doth not Not in sote of damnation make the children of Christian parents the sonnes of God but onely doth seale vnto them the couenant of grace and certifieth them that they are comprehended in it In Gal. 2. v. 15. Originall sinne which is hidden from beginning in them is not imputed to them The children of the faithfull are borne Saints Willet Cont. 12. q. 3. p. 565. The children of the faithfull are Are holie holie already euen before they be baptized Zuinglius in 1. Co. r 12. tom 4. The children of Christians are In the Church with in the Church and bodie of Christ euen before they be Christened Caluin 4. Instit cap. 16. § 31. Who are borne of faithfull parents Are Saints are by supernaturall grace Saints § 32. Streight after they are borne they are had and acknowledged of God for children In Actor 8. v. 37. I say that the children of the godlie are borne Members of Christ children of the Church and from the wombe reputed members of Christ And de ve◠reform pag. 349. he stretcheth this fauour not onely to the immediat children of faithfull parents but also manie generations after and as he saieth 4. Instit c. 16. § 9. to the thousand generation And seing that there is no man in the world who is a thousand generations from Noe he must say that all children whosoeuer at lest all the elect are borne saints and in state of grace saluation Beza l. cont Heshus vol. 1. Theol. p. 307 The children of Are Saints the faithfull are saints before God euen from the wombe The like hath Confessio Heluet. cap. 20. Gallica artic 35. Peter Martyr in locis Class 2. c. 8. and others commonly as also may appeare by what hath beene saied before art 4. Nay sometimes they say that euen the children of Infidels are borne in state of grace and saluation Zuinglius de baptismo to 2. f. 91. Infants which are borne Infidels
maintaineth Luther l. de votis to 2. f. 279. To teach that workes are holesome Not profitable or profitable is diuelish and Apostaticall from faith seing faith alone is necessarie and profitable In 1. Petri. 1. to 5. fol. 453. All which tend to that end that we may learne that we cannot be holpen by workes In c. 40. Isaiae in Schlusselburg tom 7. Catal. Haeret. fol. 320. When workes are condemned they are Vnprofitable so condemned as vnprofitable to Christian iustice and likewise to saluation Postilla in Dom. 3. post Pascha fol. 257. Nether will anie workes helpe thither he meaneth to iustification In die AsceÌ„sionis f. 267. Workes do nothing at all for pietie and iustification Doe nothing In dom 13. post Trinit Albeit I had all the workes of Abraham Noë and all the beloued fathers they would profit me nothing In Dom. 13. he saieth that workes profit a man nothing In festo S. Annae that they doe nothing Et Serm. de 10. Leprosis to 7. he writeth Let him know that his workes are not necessarie and profitable to himselfe but onely to his neighbour Nor yet content to haue taught that good workes are vnprofitable he addeth that they are pernitious to saluation For thus writeth Hospin in Concordia discordi c. 20. Rorarius sheweth that Luther alwaies vsed this proposition Good workes pernicious to saluation Good workes are pernitious to saluation And the same confesse the Ministers of Saxonie in Colloq Aldeburg p. 205. and Luther himselfe intimateth in c. 40. Isaiae to 3. in these words The iustice and wisdome of the flesh is condemned as vnprofitable yea pernitious to obtaine iustice and saluation For by iustice of the flesh he vseth to vnderstand good workes And so Schlusselburg in the place now cited vnderstood him The Ministers of the Elector in Colloq Aldeburg p. 293. speake thus Amsdorfius hath written and after him or Pernitious to saluation by him Flacâ—ius workes are not onely not necessarie but also pernitious to saluation and his words are at large related by Coccius to 1. p. 1113. Besides they adde p. 121. that the saied Amsdarfius wrote a booke with this title Good workes are hurtfull to saluation And that no man may say that Amsdorfius spoake or wrote this onely of the trust of workes himselfe declareth saying That good workes euen according to their nature or Perniâ—ious euen of their nature and substance substance as they are commanded of God are pernitious to saluation And the same euasion reiecteth also Hospinian in place before alledged Kemnitius also in Schlusselburg to 7. Catal. Haeret. p. 529. confesseth that in their Church this doctrine is spread The good workes of the iust are pernitious to saluation The same confesseth liber Concordiae c. 4. Hutterus in Analysi Confess Augustan disput 13. Adamus Francisci in Margarita Theol. loco 10. Reineccius tom 4. Armaturae c. 15. Lubeccenses apud Schlusselburg to 7. Catal. Haeret. p. The law vnprofitable to iustification 607. The law is not onely not necessarie to iustification but altogether vnprofitable Gerlachius to 2. disput 14. The morall now since the fall of man is so vnprofitable to iustifie and saue as c. Caluin in Resp ad Sadolet p. 126. Surely we denie that in iustifying mans workes are worth a haire Againe we denie that workes haue any thing to doe in iustifying a man In Rom. 8. v. 3. The law hath no force at all to giue iustice Coccius tomo 1. pag. 1113. repeateth these words of Rather hindreth Luther out of his Sermon in Natali Christi It is now made euident that to this new natiuitie worke nothing but rather hinder precepts laws doctrine free will good workes innocent life c. THE CONFERENCE Scripture plainely saieth that pietie is profitable to all things and hath promise of the life to come The same say Catholiks Protestants plainely say that good helpe nothing to iustification or saluation are not worth a haire haue nothing to doe there that they are not profitable worke nothing to saluation profit nothing to saluation that they are vnprofitable yea pernitious to iustice and saluation and that of their owne nature as they are commanded of God and that to teach that workes are profitable is diuelish and Apostaticall from faith ART XV. WHETHER GOOD WORKES be a cause of saluation SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 25. v. 23. Because thou hast beene faithfull ouer a few Workes cause of entrance into ioye And of possessing the kingdome things I will place the ouer maniethings enter into the ioy of thy Lord. Et v. 34. Possesse you the kingdome prepared for you from the foundation of the world for I was an hungred and you gaue me to eate Rom. 8. v. 10. The bodie indeed is dead because of sinne but the spirit liueth because of iustification 2. Cor. 4. v. 17. For that our tribulation which presently is momentarie and light worketh aboue measure excedingly an eternall Tribulation worketh glorie weight of glorie in vs. Et c. 7. v. 10. The sorrow that is according to God worketh pennance vnto saluation that is stable but the sorrow of the world worketh death Gal. 6. v. 8. He that soweth in his flesh of the flesh also shall Life reaped of sowing in spirit reape corruption but he that soweth in the spirit of the spirit shall reape life euerlasting Philippens 1. v. 27. And in nothing be ye terrified of the aduersaries Men worke their saluation which to them is cause of perdition but to you of saluation and this of God Et c. 2. v. 12. With feare and trembling worke your saluation CATHOLIKS EXPRESSELY AFFIRME D. Stapleton l. 8. de Iustific c. 34. Good workes are truely and properly the cause ether of reconciliation or of saluation PROTESTANTS EXPRESSELY DENIE Whitaker lib. 2. de Scriptura cap. 14. sect 5. The iust The iust not rewarded for for workes are not rewarded for the workes of iustice which they haue done Perkins in Serie Causarum c. 57. Saluation dependeth not of workes but of our faith Luther in Gal. 2. to 5. f. 308. Thus are we deliuered from sinne Saluation dependeth not of workes Life not giuen for workes Nons saued for workes iustified and life euerlasting is giuen vs not for our merits and workes but for faith In Catechismo f. 687. Surely our workes do nothing to saluation Illyricus in Claue part 2 tractat 6. None shal be saued for his workes Herbrandus in Compendio theol loco de bonis operibus Life euerlasting is giuen to vs freely by Christ and not for our good workes Zuinglius in Ioan. 5. tom 4. Workes do not saue do not Workes saue not iustifie Caluin in Rom. 4. v. 16. If the heauenlie inheritance come to Heauen cometh not by workes Affliction no cause of saluation Workes not in parte cause of saluation No true cause vs by workes faith will fall the
mouth Math. 3. v. 4. And his S. Ihons meate was locusts and wild And S. Ihon Baptiste honie Luc. 1. v. 15. And wine and sicer he shall not drinke c. 7. ver 33. For Ihon baptist came nether eating bread nor drinking wine The like is saied of the mother of Sampson Iudic 13 v. 4. and of the Rechabits Hieremie 35. Rom. 14. v. 21. It is good not to eate flesh and not to drinke Good not to eate flesh or drinke wine wine nor that wherein thy brother is offended or scandalized or weakened CATHOLIKS EXPRESSELY AFFIRME C. Bellarm de bonis operibus in part l. 2. c. 7. If Ionadab could for euer forbidde his children and nephews wine and both his commandment and their obedience pleased God why cannot our mother the Church forbidde her children some meates for a time so that both the Churches precept and our obedience please God PROTESTANTS EXPRESSELY DENIE Whitaker ad Ration 9. Campiani It is madnesse to haue Madnesse to vse choice of meates for religion Foolish and wicked No seruice of God anie choice of meates for religion sake Perkins in Cathol Contr. 12. cap. 2. We hould this distinction of meates both to be foolish and wicked Confessio Argentinensis c. 9. We haue omitted that choice of meate which was commanded vpon certaine dayes which Saint Paul attributeth to the doctrine of Diuels Caluin in Luc. 1. v. 15. We must not imagin a seruice of God No seruice of God Fond superstition in oâ—stayning from wine Beza in Confess cap. 5. sect 41. This choice of meats which some make a seruice of God we doubt not with the Apostle to call a diuelish and most fond superstition THE CONFERENCE Scripture expressâ—ly saieth that Daniel many days abstained froÌ„ fleâ—h wine and desiderable bread that S. Ihon Baptiste nether eate bread nor drunke wine or sicer that it is good not to eate flesh nor to drink wine Catholiks say the same Protestants expressely say that the choice of meats is superstitious foolish madnesse wicked and diuelish doctrine that there is no seruice of God in abstinence from wine And thus much of Fasting ART VIII WHETHER IT BE LAWFVLL to pray for all SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Timoth. 2. vers 1. I desire therefore first of all things that We must pray for all men obsecrations praiers postulations thanks giuings be made for all men Exod. 32. v. 32. Moises thus praieth for the idolatrous people Moyses praied for all Ether forgiue this trâ—spasse or if thou do not strike me out of the booke that thou hast written CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. lib. 1. de Septem verbis Dom. c. 1. saieth that Christ vpon the crosse praied for Pilat and the chiefe Preists Scribes and people of the Iews PROTESTANTS EXPRESSELY DENIE Rainolds in Apologia thesium p. 245. Nether must we pray We must not pray for euerie one for euerie one For we are forbidden to pray for them that sinne to death Wherefore where we are bidden to pray for all the world All designeth all kinds not all of euerie kinde Beza in Ioan. 5. ver 16. Hereof it followeth that no sinnes Not for reprobates are veniall to the reprobates and therefore we must not make praiers for the sinnes of the reprobates Daneus in orat Dom. p. 593. saieth that Thy will be done belongeth not properly to reprobates as if we praied God that they quietly and willingly submitt themselues to God and doe and execute his will out of their harte faithfully and obediently Piscator in Thesibus lib. 3. loco 11. We ought to pray for all Nor for those that sinne to death that are aliue they onely excepted whome we see do sinne to death The same also saieth Bucanus in Instir loco 17. to which he addeth loco 37. that a man must not pray for the obdurated or those that sinne against the Holie Ghost THE CONFERENCE Scripture plainely saieth that we must pray for all and that Moises praied for the idolatrous people amongst whome manie were reprobates The same say Catholiks Protestants plainely say that we must not pray for all not for reprobates not for those that sinne to death not for the indurated not for those that sinne gainst the Holie Ghost ART IX WHETHER IT BE LAWFVLL to pray for the dead SCRIPTVRE EXPRESSELY AFFIRMETH. 2. Mach. 12. vers 43. And Iudas making a gathering sent twelue thousand drachmes of siluer to Hierusalem for sacrifice to be offered the for sinnes of the dead Et ver 16. It is therefore a A holie thing to pray for the dead holie and healthfull cogitation to pray for the dead that they may be loosed from sinnes CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 25. c. 1. The Catholik Church teacheth that the soules detained in Purgatorie are holpen by the suffrages of the faithfull PROTESTANTS EXPRESSELY DENIE Iewel art 18. sect 3. p. 433. This kinde of praier for the dead It is superstitions is mere superstitious and vtterly without warrant of Gods word Confessio Seotica generalis We detest his Popes praiers Detestable for the dead Caluin Epistola 366. That forme of praier God giue the One may wish well to the dead but not pray dead a good and happie resurrection because it is not fitting to the rule of good praier is to be reiected yet I do not denie but that one may make such a wish Brentius in Dom. 12. post Trinit Albeit we may wish all happines to the dead yet praier for them is vaine Confessio Witten bergen c. de Memoria de functorum Charitie requireth that we wish all rest and happines in Christ vnto the dead But there is no testimonie of Propheticall and Apostolike doctrine that they be holpen by our praiers THE CONFERENCE Scripture expressely saieth that the people of God vnder the law offered sacrifices for the dead which Caluin also confesseth 3. Instit c. 5. § 8. and that it is a holie and healthfull thing to pray for them that they be loosed from their sinnes The same say Catholiks Protestants expressely say that it is lawfull to wish good to the dead but that to pray for them is vaine superstitious and detestable And yet Luther Serm. de de Diuite Lazaro to 7. f. 268. de Captiuit Babylon f 72. and cont Catharin f. 151. Et in Hospin Concordia discor f. 225. Apologia Confess Augustan c. de vocabulis Missae Agenda Anglica apud Bucerum p. 427. 449. Zuinglius art 60. Vrbanus Regius and others allow praying for the dead ART X. WHETHER IT BE LAWFVLL to pray for that which God hath not promised SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 26. ver 39. Christ thus praieth My Father if it be Christ praied for that which was not promised to him And S. Paul And Abraham and Dauid possible let this chalice passe from me 2. Cor. 12. vers 8. For the which thing thrice I besought our Lord that
For from whence might they better draw their dreggs So plainelie he confesseth that his doctrine in the foresaied points contradicted the bookes of Machabes Tobie and Ecclesiasticus And notwithstanding S. Austin whome †Caluin 4. Instit c. 14. §. 26. Protestants account the best witnesse of antiquitie clearelie testifieth that manie ages agoe the holie Church held the bookes of Machabes for Canonicall Scripture For thus he writeth of them lib. 18. de Ciuitat c. 36. Which not Iewes but the Church holdeth for Canonicall And the like he saieth lib. 1. cont Gaudent cap. 23. Lib. de doctrin Christ c. 8. l. 2. Retract c. 4. and otherwhere Besides manie Protestantt as Caluin in Antidot cit p. 266. Whitaker Contr. 3. q. 6. c. 3. Perkins de Symbol p. 787. and also Hyperius Zanchius Lubbertus Hospinian Rainolds Feild and others alledged in the Protestants Apologie Tract 1. Sect. 3. confesse that the Councel of Carthage where S. Austin was present and subscribed thereto did reckon the bookes of Machabes in the nūber of Canonicall Scripture And to omit all other arguments drawne out of the Scripture and Fathers for the infallibilitie of the Church the Protestants themselues eftsoones confesse that the Church can discerne true Scriptures from false and that we are bound to yeeld to her iudgment For thus saieth Luther l. de Captiuit to 2. fol. 84. This indeed hath the Church that she can discerne The Church can discerne the word of God Hath authoritie to iudge the word of God from the word of men as Austin confesseth that he beleiued the Ghospell being moued by the authoritie of the Church The Confession of Wittenberg cap. de Eccles The Church hath authoritie to iudge of all doctrines And cap. de Concilijs She hath an assured promisse of the perpetuall presence of Christ and she is gouerned of the holie Ghost Melancthon Respons ad Acta Ratisbon tom 3. pag. 732. We acknowledge this authoritie of testifying the Apostolicall Scriptures or discerning the writings of the Apostles from counterfait doth agree to the true Church Caluin de vera ref p. 232. I denie not but that it is the proper office of Church to discerne true The proper office of the Church Scriptures from counterfeit Peter Martyr Praefat. 1. Epist ad Corinth We will easily graunt that the ancient Church was indued so much with the holie Ghost that by his leading and directiō they easily discerned betwene those which were proposed to them which were the true and sincere words of God and by this spirituall power they distinguished the Canon of Scriptures from apocryphall bookes And in locis Class 1. c. 6. § 6. We acknowledge the office of the Church to be that being indued with Gods Spirit she may distinguish the true and sincere bookes of holie writ from counterfeit and apocryphall Iuel in Defens of the Apologie pag. 204. The Church of God had the spirit of wisdome She hath the spirit of wisdome Can discerne true Scriptures whereby she might discerne true Scriptures from false Fulke in his Answere to a false Cathol p. 5. The Church of Christ indeed can discerne true Scriptures from false Perkins de Serm. Dom. tom 2. col 252. The Church hath the guift of iudging of greatest matters She can iudge of the booke of Scripture Hath the guift of iudging which are Canonicall which are not of the spirits of men and of their doctrines and therefore surely can iudge which companie of men is the true Church which is not Whitaker Cont. 1. q. 3. c. 1. pag. 315. We denie not that it belongeth to the Church to approue to acknowledge to receaue to promulgate to commend the Scriptures to all her children and we say that this testimonie is true and ought to be admitted of all Cap. 2. pag. 316. It is the office of the Church to iudge and discerne true sincere and right Scriptures from false counterfait and bastard And for to discharge Hath the spirit of Christ to distinguish this office she hath the Spirit of Christ by which she may distinguish trueth from lyes she knoweth the voice of her Spouse she is most iuditious and can discerne spirits Cap. 5. p. Her tradition conuinceth 322. I denie not that the Tradition of the Church is an argumēt by which it may be cōuinced which kookes are Canonicall which not Canonicall cap. 6. pag. 323. The Church hath the Spirit of God by which being taught she heareth the voice of he Spouse and acknowledgeth his doctrine cap. 7. pag. 324. Indeed we may Her authoritie cōpelleth be compelled by the authoritie of the Church to acknowledge the Canonicall Scripture I say as I often saied before that we are compelled by the authoritie of the Church to beleiue these bookes to be Canonicall And cap. 9. pag. 326. We graunt with Ireney A sound demonstration that the authoritie of the Church is a sound and breife demūstration a posteriori of Canonicall doctrine And l. 1. de Scriptura c. 1. sect 9. he affirmeth that the testimonie of the Church ought to be receaued and who receaueth it not is guiltie of sacriledge And lib. 2. cap. 4. sect 4. p. 227. I say the testimonie of the Church is sufficient to refute and conuince those who thinke amisse of the Scriptures The like he hath ib. p. 218. 228. and and other where often Out of which confessions of Protestants of the authorite and power of the Church to discerne and distinguish true Scripture from false we may thus argue It belongeth to the Church yea it is her function and proper office to discerne true Scriptures from false she hath that she can distinguish the word of God from the word of man she is taught of the holie Ghost indued with Gods Spirit hath the guift of iudging the spirit of wisdome for to discerne by her tradition it may be conuinced which bookes are Canonicall which not by her authoritie we may be compelled to acknowledge the Canonicall Scripture her authoritie is a sound demonstration of Canonicall doctrine her testimonie ought to be receaued of all and who receaueth it not is guiltie of sacriledge But this holie Church manie ages agoe hath iudged the bookes of Machabes to be Canonicall Therefore they are such The Maior or first Proposition is the confession of Protestants now rehearsed and the Minor is confirmed by the foresaied testimonie of S. Austin and the confessions of the forenamed Protestants And howsoeuer Protestants The Cath. aduantage ouer Protest will delude this argument they must needs confesse that Catholiks haue the aduantage of them in that Protestāts produce no testimonie which forceth Catholiks to reiect anie booke which anie Father testifieth to haue beene anciently held of the Church for Canonicall as Catholiks produce the testimonie of S. Iames which maketh the Lutherans to reiect his epistle which other Protestants confesse to be Canonicall and an other testimonie out of the bookes
so manifest that much of their doctrine was in ould time condemned of the Fathers for heresie as themselues confesse it For touching the heresies of Aërius thus writeth Bucan Instit loc 42. Did the Fathers rightly reckon the opinion Protest confesse they hould the heresies Of Aerius of Aërius who made no distinction betwene a Bishop and a Preist amongst heresies No more surely then these other his opinions 1. That we ought not to make praiers or offerings for the dead 2. That dead Saints are not to be praied vnto 3. That there ought not to be anie set dayes of fasting Beza respons ad Serau c. 32. Surely Serauia if thou doest thinke Aërius to haue beene an Heretike in those three former points all the reformed Churches this day are Heretiks to thee as well as they are to the Papists Vorstius in Antibel p. 201. Aërius was vniustly condemned of heresie by the Fathers Angelocrator l. 7. de chronol The opinions of Aërius a most learned man that he reiected praier for dead and set fast and made a Preist equall to a Bishop were to be borne withall vnlesse with Aërius he had impugned the Trinitie Whitaker Cont. 2. q. 5. cap. 7. Epiphanius indeed and Austin after him put Aërius amongst Heretiks But if he held nothing but these points he was no Hereike Cartwright Replica 2. p. 618. If it must preuaile against me that Aerius an Heretiks would make a Bishop and Priest all one whome Epiphanius a Catholike thought to be distinct and different by the word of God or that Austin reckoned it amongst the heresies of of Aërius by this way will rise a great preiudice to the trueth wherewith we beleiue that we ought not to pray for the dead nor offer sacrifice for them For Epiphanius to 1. haer 7. calleth this an heresie of Aërius and of the same iudgement is Austin haer 51. which notwithstanding is orthodox doctrine Gratianus Antiiesuita part 1. pagin 528. Surely if one take away those things which Aërius is rather feigned then proued to haue held with the AriaÌ„s about the diuinitie of Christ there wil be nothing which may be iustly and deseruedly reprehended in his doctrine Daneus in libr. Augustini de Haeres capit 53. The Aërians were quickly supprest because they were oppugned by the common consent of all Bishops 1. Aërius taught that a Preist did not differ from a Bishop in order and degree Which doctrine I see not why it should be condemned 2. That praiers are not to be made for the dead because they caÌ„not be holpen by such suffrages of ours Why Christians should not admit this I see not 3. That fasts are not be appointed vpon certaine set and solemne dayes yearely as was the fast of lent for that all this kind of aniuersarie fasts is superstitious and not to be vsed of Christians Which surely is true 4. That there is no pascha among ChristiaÌ„s which is to be kept and celebrated Nether ought this opinion of the Aërians to be condemned because it is true Wherefore we haue not noted these men among Heretiks Touching the heresies of Iouinian thus writeth the Of Iouinian same Daneus l. cit c. 82. Iouinian did equall mariage with single life and virginitie for that both of theÌ„ are of theÌ„selues indiffâ—eÌ„t and no parte of Gods true worship as also because c. This why it should be erroneus nether Hierome proueth nor any other of the Fathers hath proued Whitaker loc cit IouiniaÌ„ thought that the choice of meates and fasting was not meritorious I answere Is the choice of meates meritorious Follie. To fast for this end to merit eternall life is to abuse fasting We willingly agree with IouiniaÌ„ in this point IouiniaÌ„ taught that mariage was equall to virginitie in dignitie and merit So also Paul so Christ so we all teach Indeed Hierome inuetheth against Iouinian for this cause HuÌ„fre ad Rat. 3. Camp We grant it is true which Sanders saieth of the Iouinians and Protestants That fasting or abstinence froÌ„ some certaine meats profiteth nothing Touching the heresies of Vigilantius thus Humfre loc cit Of Vigilantius He taught that the reliks of Saints are not to be worshiped And we also Vigilantius taught that there was no need to light torches or to wachat the sepulchres of Martyres And why should not we teach the same and much rather He taught that Saints are not to be worshipped nor that men ought superstitiously to runne to their monuments We say the same Vorstius in Antibel p. 162. The heresies alledged of Bellarmin are indeed no heresies for example which he alledgeth out of Hierome touching Iouinian and Vigilantius and out of Epiphanius touching Aerius and some few others Angelocrator loc cit Vigilantius a Frenchman but a most learned Prelat in Spaine denieth that Saints are to be reuerenced and would haue riches to be preferred before pouertie Against him Hierome wrote Beza in 2. part resp ad Acta Montisb Hierome defending an ill cause that is inuocation of Saints against Vigilantius c. Luther in Postilla Exalt Sanctae Crucis Vigilantius wrote of this matter worshippe of reliks against whome Hierome earnestly opposed himselfe which I wish had not beene done and if Vigilantius his booke were extant as Hieroms is I beleiue Vigilantius wrote more Christianely of this matter then Hierome Serranus cont Hayum part 3. The discreet Reader seeth that Hierome in that booke against Vigilantius passeth not onely the boundes of modestie but also of trueth Iuel in DefeÌ„s Apol. part 1. c. 2. sect 3. Hierome reproueth Vigilantius that he reprehended wakes inuocation of Saints worshippe of relikes lights and other such things Of Origen As for the heresies of Origen thus writeth Spalatensis l. 5. de Repub. c. 6. n. 44. Origen was shroudly taxed of Theophilus because he held that the Sacraments did not worke sanctification by the worke as I may so speake wrought but onely by the worke of the worker and that God doth not vse materiall and insensible creatures to importe sanctification to men But Theophilus whilest he doth reproue this opinion or error of Origen is all c. And yet herein Protestants teach as Origen did as appeareth by what hath beene related l. 1. cap. 10. artic 7. Finally Daneus Contr. 4. pag. 770. confesseth to agree Of MessaliaÌ„s and NouatiaÌ„s with the Messalians that habituall concupiscence in the iust is sinne and with Nouatians that Christians are not to be anointed Thou seest Reader that Protestants plainely confesse that they defend the condemned doctrine of Aërius Iouinian Vigilantius Origen Messalians Nouatians and that S. Austin S. Hierome S. Epiphanians Fathers Bishops with common consent of all did coÌ„demne their doctrines for heresies and them for heretiks Whome I aduise to consider well those words of Beza written of a late Heretik epist 81. He plainely and without dissimulation houldeth and accounteth Origen Aërius Heluidius c. not for Heretiks but for
Protest tormented with the words of Scripture 21. The Protestant interpreters do torment themselues in that Daniel seemeth to attribute redemption or remission of sinnes to mans iustice and works of mercie For they well admonish that it is repugnant to the chiefe point of our religion Daneus in c. 67. Enchir. Aug. saieth that saying of S. Iames We are not iustified by faith onelie doth this day tormeÌ„t manie so that some haue reiected the epistle others haue called it strawish Kemnice in loc to 2. tit de Argum. That saying of Daniel c. 4. seemeth very hard against free iustification The third way by which they tacitelie confesse that Protest forced to denie their doctrine their doctrine is contrarie to Scripture is because when it maketh for their purpose they denie that they teach manie of those points which in the former booke we haue clearelie shewed that they plainelie teach And because they do this so frequentlie as I need not bring manie examples thereof I will here cite onelie some few Touching God Pareus thus writeth Colleg. Theol. 9. disp 32. It is a slaunder that we simply say that God would and decreed that our first parents should fall See l. 1. cap. 2. art 5. Of Scripture thus Whitaker Cont. 1. q. 4. cap. 1. Our aduersaries attribute vnto vs this doctrine as if we saied that the Catholik Church could faile which is most false See lib. 1. cap. 8. art The same man q 3. cit c. 2. Our aduersaries slander vs when they say that we make such a Church which sometime is no where and can be seene of none See l. 1. c. 8. art 5. Touching the Eucharist Eliensis Resp ad Apol. Bellar. c. 1. We agree with you of the matter all the contention is about the manner A presence I say we beleiue nor lesse reall then you Perkins in Cath. refor Contr. 10. cap. 1. We beleiue and teach a reall presence of the bodie and blood of Christ in the Sacrament of the Supper and that not feigned but true and reall Argentinenses in Hospin part 2. Histor Be they accursed who will haue nothing to be exhibited here but a signe and figure And Hospinian himselfe Our men neuer denied that the bodie of Christ was truely in their Supper Beza l. qq saieth that it is a slander that they exclude Christ from their Supper Gratianus Antiiesuita p. 140. There is no controuersie whether the true bodie and blood of the Lord be contained in the Sacrament of the Eucharist Et Riuet tract 3. sec 12. The question betwene vs is not simply whether the bodie and blood of Christ be truely and really in this Sacrament Et Spalatensis libr. contr Suar. cap. 1. num 39. Who denieth that the Eucharist is the onely flesh and onely blood of our Lord Iesus Christ See the contrarie of all these lib. 1. c. 11. art 1. Touching faith thus writeth Peter Martyr in loc Class 3. § 24. We make faith hope and charitie three different things nether doe we confound them as our aduersaries accuse vs. See the contrarie lib. 1. c. 13. art 6. Of good works thus Tilenus in Syntag. cap. 46. It is a cruell slander of our aduersaries where they feigne that we teach that all the works of the iust be properly and simply sinnes Et Riuet tract 3. sect 31. None of ours saieth absolutely that all works are sinne nether say we that they are mingled with sinne absolutely See the contrarie lib. 1. c. 14. art 2. Touching good works in particular thus Riuet tract 1. sect 73. We reiect this position That it is one of the conditions necessarie to a Bishop that he be married See the contrarie lib. 1. cap. 15. art 4. Of reward thus the some Riuet 3. sect 39. We denie not the reward of good works See the contrarie lib. 1. c. 14. art 7. c. 18. arr 1. Of free will thus Serranus l. 3. cont Hayum Doth anie of ours denie or euer denied that those that are not regenerate doe fall to sinne of their prone and free will See the contrarie lib. 1. c. 16. art 14. But finally they doe plainely and expressely graunt that Protest confesse much of their doctrine to be against Scripture Of God manie points of Protestants doctrine are coÌ„trarie to Scripture For touching God thus writeth Confessio Saxon. c. God nether willeth sinne nor approueth nor helpeth it as it is written when the Diuel speaketh a lie he speaketh of his owne and 1. Ioan. 3. Who committeth sinne is of the Diuel Gerlachius tom 2. disput 15. It is impossible that God should will sinne of whome it is saied psalm 5. Thou art not a God that willeth ini-inquitie Et Polanus in Disput priuat p. 235. God nether willeth nor can will the ill of offence or sinne properly taken psal 5. vers 5. Melancthon in disput to 4. p. 623. The conference of the continuall doctrine in the writings of the Prophets and Apostles doth shew that God nether willeâ—â— nor worketh sinne as it is expressely saied Thou art not a Gad that willeth iniquitie And out of this same place Pareus in Colleg. Theol. 1. disp 2. proueth that Gods will is no efficient cause of sinne And yet Protestants teach both that God willeth sinne and worketh sinne See lib. 1. c. 2. art 1. 4. They teach also that God hath ordained and predestinated men to sinne l. 1. c. 2. art 5. of which doctrine Melancthon in disp to 4. p. 572. giueth this censure There are certaine frantike fellows much worse then the Stoicks who teach that God of himselfe doth ordaine and predestinate haynous sinnes and that he willeth them and not onely suffereth them And in locis tit de Causa Peccat Sinne is nether done of God nor ordained of him They teach that God commandeth vrgeth and tempteth to sinne lib. 1. cap. 2. art 7. Which is contrarie to Scripture by iudgment of Riuet tract 3. sect 33. The Scripture expressely saieth that God will not iniquitie that he commandeth none to doe ill that he cannot tempt to ill Moulins in his Bucler p. 97. God doth not stirre vp meÌ„ to doe ill as it is saied ps 45. Thou hast loued iustice and hated iniquitie Et Calu. in Math. 4. v. 1. Wherevpon we gather that tentations which incite vs to ill come not froÌ„ God They teach that God is not angrie with the faithfull when they worke iniquitie lib. 1. c. 2. art 11. Which to be contrarie to Scripture Protestants in Zanchius in Supplicat confesse in these words God doth threaten his anger to all the transgressors of his law and they cite thereto that Ps 5. Thou hast hated all that worke iniquitie They teach that God hath no will that all should be saued li. c. 2. art 19. Which is against Scripture as coÌ„fesseth Hemingius in these words in Enchir. clas 3. They accuse God of a lye whosoeuer thinke that he will not the saluation of some as farre as perteineth to