whomsoeuer you shall finde call to the mariage Mark 16. vers 15. Going into the whole world preach the Ghospell to all creatures CATHOLIKS EXPRESSELY AFFIRME Card. Bellarmin de Amiss Grat. c. l. 2. 9. The Scripture teacheth that God inuiteth all to him PROTESTANTS EXPRESSELY DENIE Perkins in Casibus conscient cap. 7. It is euident that the promise of saluation is not to be taken as vniuersall without exception or restriction God inuiteth not all Beza de Praedestinat cont Castel p. 417. Christ doth not inuite simply all vnto him Et in quaest Respons p. 655. See with how conuincent reason that vniuersall vocation is refuted Vocation is not vniuersall Wherefore not vocation much lesse that vniuersall election can and must be assigned but onely an indefinite vocation Zanchius in Supplicat ad Senatum Argent to 7. col 57. That God in earnest calleth all is to be vnderstood according to his reuealed will to wit so farre as he calleth all by the outward preaching of the Ghospell not excluding any but not according to his secret will In depuls calum col 260. The promises Promises pertaine not to all do not pertaine indeed vnto all but onely to the elect And col 261. There is an other reason why God doth not giue them reprobates faith nor euer simply promised it to them Bucanus in Institut loco 36. Is not the vocation and remission Not remissiō vniuersall Mathew 11. 28 It is rather indefinite Vrsinus in Miscellan p. 74. If the vniuersall promise belonged to all men what a masse of absurditie and impietie would follow Pareus in Galat. 3. lect 43. The promises are vniuersall to the beleiuers but not vniuersall to the incredulous for they belonge not to them Therefore it sufficeth not to vrge the vniueruersall articles All Of all Stosselius apud Zanchium l. 2. epistolorum The Ghospell Nor the Ghospell belongeth onely to the elect THE CONFERENCE Scripture expressely saieth that Christ called all that are burdered and commanded to preach to all creatures The same say Catholiks Protestants expressely say that Gods vocation is not vniuersall that God in earnest calleth not all that the promise of saluation is not vniuersall parteineth onely to the elect that the Ghospell belongeth onely to the elect Which are so opposite to the Scripture as diuers Protestants confesse it See lib. 2. c. 30. ART XXII WHETHER GOD OF HIM selfe will the death and damnation of men SCRIPTVRE EXPRESSELY DENIETH. Ezechielis 33. v. 11. Liue I saieth our Lord God I will not the death of the impious but that the impious be conuerted from God willeth not death his way and liue c. 18. v. 23. Why is the death of a sinner my will saieth our Lord God and not that he conuert from his wayes and liue Et ver 32. Because I vill not the death of him that dieth saieth our Lord. He made not death Wisdome c. 1. v. 13. God made not death nether doth he reioice in the perdition of the liuing Tobie 3. 22. For thou art not delighted in our perditions Ecclesiast 15. vers 11. Impious men are not necessarie for him CATHOLIKS EXPRESSELY DENIE Gard. Bellarmin l. 2. de Grat. lib. arb c. 16. The sinnes of men and not the onely will of God are the cause of positiue reprobation that is of that act wherewith God will adiudge reprotes to euerlasting punishment PROTESTANTS EXPRESSELY DENIE Whitaker Conc. vlt. p. 693. God predestinated to eternall God predestinateth to death whome and why he would Sinne not the cause of damnation God worketh and willeth death death whome he would and because he would Pag. 694. The onely cause of reprobation whereof we speake is Gods will mynd and decree Perkins de Praedestinat to 1. col 123. Sinne is not the cause of the decree of damnation See Willet cont 18. q. 1. p. 855. Luther l. de seru arbit to 2. fol. 450. The hidden God worketh life death and all in all Agayne He will not the death of a sinner to wit in word but he willeth it with his vnsearchable will Caluin 3. Institut c. 22. § vlt. If we cannot giue a reason No reason of reprobation but Gods will Some created todamnation and to perish why God vouchsafeth mercie to his elect but because it so pleaseth him nether shall we haue any other thing why he reprobateth others them his will Cap. 21. § 5. To some eternall life is preordinated to others eternall damnation Therefore as euerie one is created to ether end c. In Roman 9. ver 18. Salomon teacheth shat the wicked were of purpose created for to perish Beza in Rom. 9. v. 11. Who gather that God in those whom from all eternitie he destinated to reprobation and perdition was moued thereto by their foreseene incredulitie ill life are greatly deceaued In Explicat Christianismi cap. 5. Reprobates he created to the end that he might be glorified in their iust condemnation In Colloq Montisbel p. 447. He created ordained and destinated the reprobates to eternall damnation for causes knowne to him selfe alone And de Praedestinat vol. 3. p. 438. God of his mere will and therefore not for any respect of foreseene worthines or vnworthines hath destinated to hatred and perdition whome he would ether particular men or whole nations And this doctrin he termeth the foundation of his faith Bucer in Matth. 6. What he saieth that he will not the death of the impious and of him that dieth but would rather haue him returne and liue is to be vnderstood of them onely whome he hath chosen to be conuerted and liue Peter Martyr in Rom. 9. It lesse despleaseth men if they be God hateth and reprobateth for his mere will saied to be predestinated and chosen then to be saied to be hated and reprobated for Gods mere will without all respect of deserts and yet there must be the same reason of both Et libr. de libro arbit tom 3. locorum It seemeth at first sight absurd that some should be created of God for to perish yet the Scripture Some created to perish Gods will the only cause of reprobation saieth it Musculus in locis tit de reprobis The cause of reprobation is not to be attributed to the future wickednes of the reprobates but to the onely will of God Piscator in Thesibus lib. 2. p. 182. God made man to fall It He made men to fall is false that God hath not need of a sinner Page 235. Nether is this simply true that God is not the beginning or cause of perdition P. 245. Reprobation is absolute that is depending of the mere pleasure of God and not vpon the condition of incredulitie foreseene Marlorat in Rom. 9. v. 22. What inconuenience is it to say Some made to destructiō that these were made to destruction Zanchius de Praedestinat c. 1. to 7. They take from God his Some created to
death to be destroied right who say that it is false that God created some to life others to death onely that he might shew his mercie in them and his power and iustice in these cap. 4. He createth some to this end to be destroied c. 6. That one is saued or damned we must needes confesse that Gods will was and is the cheefest Et apud Schusselburg l. 4. Theol. Caluin art 8. Gods will is the first and vnauoidable Gods will the first cause of perdition cause of the perdition of them that perish And l. 3. de natura Dei c. 4. q. 4. As for that place of wisdome Death entred into the world by the enuie of the Diuel and if there be any such others in which death is attributed to the Diuel as to the Author we answere that it doth not follow that God willeth God author of death not death or is not the author of it For the same effect may proceed from diuers causes Bucanus l. 4. Syntagm c. 10. The cause efficient and mouing for which the decree of affirmatiue or negatiue reprobation was made of God is not sinne The true and onely mouing cause for which the decree of reprobation was made is Gods pleasure or free will See manie more like sayings of Protestants in my Latin booke l. 1. art 22. THE CONFERENCE Scripture expressely saieth that God of him selfe will not the death of the impious or of him that dieth yea God sweareth that he will not his death and the Scripture addeth that God made not death that it entred by the Diuel that impious men are not necessarie for God The same say Catholiks Protestants expressely say the contrarie that God will the death of a sinner with his vnsearchable will that he is the Author of death that he created men to perdition death and damnation that he is the beginning the first vnauoidable cause of the perdition of them that perish That he predestinateth to death whome he would and why he would that sinne is not the cause of the decree of damnation That sinne is nether efficient nor mouing cause of negatiue or affirmatiue reprobation but onely the pleasure and free will of God ART XXIII WHETHER GOD DAMNETH men for sinne SCRIPTVRE EXPRESSELY AFFIRMETH. Matth. 25. v. 41. Then he shall saye to them also that be at God damneth for sinne his left hand Get ye away frō me you cursed into fire euerlasting For I was an hungred and you gaue me not to eate c. CATHOLIKS EXPRESSELY AFFIRME C. Bellarmin l. 2. de Grat. lib. arb c. 16. The Scriptures euerie where teach that by the iust iudgment of God euerlasting punishment is rendred vnto sinne PROTESTANTS EXPRESSELY DENIE Luther l. de seru arb tom 2. fol. 461. This most of all offendeth God damneth men for his mere will Respecteth not deserts in those that are to be damned Damneth those that deserue not common sense or naturall reason that God for his mere will doth forsake harden and damne men Fol. 465. Let vs I pray you feigne that God must be such a one as respecteth deserts in them who are to be damned Shall we not in like manner auouch and graunt that he respecteth deserts in them who are to be saued And fol. 466. It is now incomprehensible how it is iust that he damneth them that deserue not and yet is beleeued Zanchius apud Schusselburg l. 4. Theol. Caluin art 8. Here we saye that there is no other cause of mens damnation thē Gods mere pleasure Rennecber 16. The cause of damnation or reprobation is not to be saught in men but Gods will is the cheefest and supreme cause thereof Also Gryneus 16. Sinnes are Sinne not the cause of damnation not the cause why men are damned And Spindlerus 16. Sinne can no way be the cause why men are damned THE CONFERENCE Scripture expressely saieth that men are damned and adiudged to hell fire for sinne The same say Catholiks Protestants expressely say the contrarie that sinnes are not the cause why men are damned that can no way be the cause why men are damned that there is no other cause of mens damnation then Gods mere pleasure that God damneth those who deserue it not that he respecteth not deserts in those that he damneth that he damneth men for his mere will And thus much of Gods inward and outward acts toward sinne good works and mankinde let vs now see something of his power ART XXIV WHETHER GOD BE ALmightie and can doe all things SCRIPTVRE EXPRESSELY AFFIRMETH. Genes 17. v. 1. Our Lord appeared vnto him and saied vnto God is almightie him I am the God almightie Iob. 42. v. 2. I know thou canst doe all things Mathew 19. v. 26. With God all things are possible The same is repeated Marke 10. and 14. Luke 1. vers 36. There shall not be impossible with God any word CATHOLIKS EXPRESSELY AFFIRME Card. Bellarmin l. 3. de Euchar. c. 2. All diuines write that Gods power is not absolute God is saied to be almightie because he can do all that implieth not contradiction SCRIPTVRE EXPRESSELY AFFIRMETH. Caluin in Resp ad Nebulon. p. 730. Caluin euerie where earnestly reiecteth that deuise of Gods absolute power which the Sophisters prate of in their scholes Which he repeateth de Praedest 728. de Prouid 755. 1. Inst c. 17. § 2. l. 3. c. 23. § 2. in c. 25. Isaiae Beza cont Heshusium vol. 1. p. 299. That saying of thine All thinges are possible to God hath some exception P. 300. You forsouth shall teach vs that Gods omnipotencie must not Gods omnipotencie limited Some things impossible to God be tied to that order which willingly he hath appointed to him selfe And pag. 302. He saieth that God can no more put Christs bodie in two places at once then he can make new Gods In Colloq Montisbel p. 27. God cannot make that Christs bodie be substantially in many places at one time Lib. quaest vol. 1. p. 658 God cannot make that one and the same bodie be substantially in many places or in any place not coextended to the place Which also he repeateth Respons ad Acta Torgens vol. 3. p. 60. Peter Martyr Respons ad Gardiner obiect 11. We complaine that you alwaies obiect Gods power whereas this Christs To which Gods power doth not extend Gods omnipotencie not without exception Beareth not some things bodie to be at once in manie places is of that kinde of things to which Gods power doth not extend And lib. 1. Epistolarum Zanchij pag. 408. We warne the godlie that Gods omnipotencie which we beleiue is not to be beleiued without all exception Sadeel ad art 14. aburat We haue shewed that Christs bodie cannot be really present in many places at once and that Gods omnipotencie cannot beare this And yet these men say that their faith can make present things that are to come absent and farthest of as
do not pacifie his wrath but prouoke it See more art 16. Scripture This is the will of God your Sanctification that you abstaine from fornication c. Protestants God testifieth that he will not that his commaÌ„dments be kept will he haue the promises of the law performed of vs Nothing lesse He commandeth some thing which he will not haue done Properly speaking God will not haue his commandments kept of vs. See art 17. Scripture God hath concluded all into incredulitie that he God hath mercie on all may haue mercie on all Protestants God hath concluded all the reprobats vnder He hath not mercie on all sin that he might iustly destroy them God nether would nor will haue mercie on all See art 18. Scripture Thou louest all thinges that are and hatest nothing God loueth all of that which thou hast made Protestants God cannot be saied to loue all Albeit he created He loueth not all all in Adam yet be loueth not all God loueth only the elect in Christ all the rest he iustly hated from all eternitie and will for euer hate See more art 18. Scripture God will all men to be saued Not willing that anie God will all to be saued perish Protestants God will not haue all saued not euerie one He will not all to be saued saued It is not true that God would haue all saued by Christ God will not haue those that are reprobates to be saued See more art 19. Scripture Liue I saieth our lord God I will not the death of God will not the death of a sinner He will the death of a sinner the impious but that he be conuerted and liue Protestants God willeth the death of a sinner with his vnsearchable will God createth some to death to perish to destruction God predestinated to death whome he would and because he would See art 22. Scripture God made not death God made not death He made death Protestants God is the Author of death Gods will is the first and vnauoidable cause of the perdition of them that perish The hidden will of God worketh death in all See more art 22. cit Scripture Impious men are not necessarie for him God needeth not the impious He needeth them God daÌ„neth men for sin He damneth not them for sin God can de all things He cannot doe all things Protestants It is false that God hath not need of a sinner See art 22. cit Scripture Get ye away from me you accursed into fire euerlasting for I was an hungred and you gaue me not to eate Protestants God for his mere will damneth men He damneth them that deserue not There is no other cause of mans damnation then Gods mere pleasure See art 23. Scripture VVith God all thinges are possible Protestants That saying All things are possible to God hath some exception God hath no absolute power See more art 24. CHAPTER III. OF CHRIST SCripture Who Christ was predestinate the Sonne of God Christ predestinate the SoÌ„ne of God Not predestinate Christ made lawes He made none in power Protestants That Christ was predestinate the Sonne of God is Arianisme See art 2. Scripture Teach them to obserue all things whatsoeuer I haue commanded you Protestants Christ is no lawmaker no lawgiuer who gaue anie new law to the world See art 7. Scripture Beare ye one an others burdens and so ye shall fulfill Christs Ghospell a law the law of Christ Protestants The Ghospell must not be called a new law Art No law 7. cit Scripture And he hath giuen him power to doe iudgment Christ a iudge because he is the Sonne of man Protestants Christ is not iudge He shall not exercise the last No iudge iudgment as man See art 8. Scripture For these are the twoe testaments Twoe testaments Protestants There are not twoe testaments See art 9. Not twoe Christ learnt nothing Scripture How doth this man know letters whereas he hath not learned Protestants Christ was so ignorant as he learnt and was He laernt taught as men are See art 10. Scripture It was seemly that we should haue such a high preist Christ no sinner holie innocent impolluted separated from sinners VVho did not sin Protestants Christ was a sinner and that truly we must not He was a sinner imagin Christ to be innocent He confesseth his delicatenes ouerwhelmed with desperation he gaue ouer calling vpon God He needed baptisme See art 11. Scripture This is my beloued sonne in whome I am well pleased Christ beloued of God Protestants God made Christ by imputation a sinner or Hatefull of God vniust guiltie hatefull to God See art 11. cit Scripture This commandment of giuing my life I receaued Christ commanded to die Not commaÌ„ded He sufficiently redeemed Not sufficieÌ„tly of my Father Protestants They say A law was made that Christ should die But this is against Scripture See art 14. Scripture The Sonne of man is come to giue his life a redemtion in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for manie Protestants They erre saying that Christs death was a sufficieÌ„t redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the sinnes of all Christ died not sufficiently for all See art 16. Scripture He hath reconciled in the bodie of his flesh by He redeemed vs by death death Pacifiing by the blood of his crosse Protestants Nothing had beene done if Christ had suffered Not by death only corporall death Reason it selfe teacheth that only corporall death of Christ was not sufficient to redeeme them who had deserued death both of bodie and soule Se more art 17. Scripture Christ did die for the impious They denie him Christ died for the impious and damned Not for them that bought them the lord bringing vpon them selues speedie perdition Protestants Christ did not giue him self for the impious and reprobates He shed not his blood for the sinnes of the impious damned See more art 18. Scripture who is the Sauiour of all men especially of the Sauiour of all faithfull VVho gaue him selfe a redemption for all Protestants It is not Christ the Redeemer of all No. Christ Not Sauiour of all is the Redeemer only of the elect and of none els See more art 18. and 19. Scripture He is the propitiation of our sinnes and not of our Propitiation for the sins of the world Not for the sins of the world His soule went to hel Not to hel Entred the dores being sâ—ut Not being shut sinnes onely but also for the whole worlde Protestants They speake amisse who say that by Christs death the sinnes of the whole world were redeemed See art 19. cit Scripture Thou shalt not leaue my soule in hel Protestants Christs soule neuer went to the places of hel Christs soule did not descend to hel See art 21. Scripture Iesus cometh the dores being shut and stood in the midst Protestants Christ by his diuine
1. verse 13. Thine eyes are cleane from seing euill and thou canst not looke towarde iniquitie CATHOLIKS EXPRESSELY DENIE Saint Thomas parte 1. Summae quaest 19. art 9. God will no waye the euill of sinne D. Stapleton lib. 11. de Iustificat c. 8 It is wholy repugnant to Gods nature to will sinne PROTESTANTS EXPRESSELY AFFIRME Caluin in c. 3. Gen. v. 1. 3. None of these things hinder but God would haue man to fall that God would haue man to fall for some certaine cause vnknowne to vs. And cont Franciscan libertin in opusculis page 441. We saye that the diuell and man both fell by the will of God vnknowne to vs. Beza in 2. par resp ad acta Colloquij MoÌ„tis Belgartensis p. 177 saieth that our first parents fell indeed with the will and Man fall with the will of God decree of God Agayne I saied and do saye that it câ—me not to passe but by the decree of God so willing that our first parents depriued themselues of their natiue goodnesse And l. de Praedest coÌ„t Castell volum 1. Theol. p. 340. hauing obiected to him selfe that if the causes of damnation come with God his will then man were out of all fault and all the fault were in God he denieth the sequele and admitteth the antecedent and addeth that God decreeth and ordaineth the causes of damnation Peter Martyr in c. 9. Rom. p. 348. God is saied to hate sinne God willeth sinne for some other end He would haue Adam to fall He would haue Adam to sinne because he willeth it not for it selfe but for some other end And in locis classe 1. c. 14. p. 116. It cannot be doubted but that God would haue Adam to fall Zanchius l. 5. de natura Dei c. 2. Would not God haue Adam to sinne and vs all together with him to fall into this corruption by which it cometh to passe that we cannot but sinne vnlesse he helpe vs with his grace He would Agayne By this omnipotent will he would and ordained the sinne of Adam that in him all should sinne Piscator apud VorstiuÌ„ in Parasceue c. 3. Sinnes are done with Gods procuremeÌ„t and will that they should be done God will iniquitie God will haue iniquitie to be committed to be coÌ„mitted albeit he do not delighte in it as a sick man will drinke a bitter potioÌ„ albeit he be not delighted with it Because God will declare his iustice and mercie therefore also he will that sinnes be coÌ„mitted And apud eundeÌ„ in Collat. sect 61. God will He will that sinne be done not onely that sinnes may be done but also will that they be done The same Piscator in Thesibus l. 2. p. 184 It is false and implieth contradiction that man fell not with Gods will but with He will sinne though he be no delâ—ghted with it his permission For if he permitted he also would not simply and of it selfe as if he were delighted with sinne but in some sorte and for some other thing Page 187. God can will some thing with which notwithstaÌ„ding he is not delighted As for exaÌ„ple he is not He willeth wickednes for some other end delighted with wickednes yet permitteth it and that willingly and therefore willeth it in some sorte and for some other end And p. 203. It is not ill doctrin to saye That Gods will is done euen by sinning that is euen sinnes are done by Gods will Bucanus in Institut Theol. loco 14. p. 145. Is God not willing God willeth sin with a hidden will iniquitie If you take it simply that God no way will it the scripture is against that Wherefore we must expound it so That God will it not with his allowing or reuealed or signified will but with his hidden or good pleasing will And the same hath Pareus lib. 2. de Amiss Gratiae c. 16. MelaÌ„cthon in cap. 9. Rom. This is a misterie vnspeakable to God willeth sinne Would AdaÌ„s fall Would AdaÌ„s reuolt wit that God willeth sinnes and yet truely hateth them Perkins in Exposit Symbol tom 1. col 773. God would Adams fall for a good end Et de praedestinat col 128. We must say that God would haue Adams reuolt to come to passe And p. 129. Albeit God willeth not sinne simply and for it selfe yet he doth decree it and willeth it to come to passe See more of the like sayings of Protestants if you please in my Latin booke of this matter Chapter 1. Art 1. THE CONFERENCE OF THE FORESAIED WORDS OF THE HOLIE SCRIPTVRE OF CATHOLIKS AND OF PROTESTANTS The Scripture expressely saieth that God will not iniquitie or sinne nay that he cannot looke toward it The same saye Catholiks Protestants expressely say that God would haue Adam to sinne would haue his fall his reuolt that God willeth sinne willeth wickednes for some other end will haue iniquitie to be coÌ„mitted though he delighte not in it as a sick man will drinke a bitter potioÌ„ though he take no delighte in it that the causes of damnation came with Gods will that he willeth sinne with a hidden and good pleasing will Which are as directly against the foresaied words of Scripture as any can be Nether will it auaile Ptotestants to saye as some times they doe that God willeth sinne as it is the occasion of some good to wit of manifesting his iustice in punishing it or his mercie in pardoning it Because in saying that God willeth sinne wickednesse iniquitie mans fall mans reuolt the causes of damnations as in plaine termes they doesaye they not onely affirme that God willeth the act in which iniquitie is but the very iniquitie malice or sinfulnes it self as is manifest both by the foresaied words as also because they some times teach as we shall see hereafter article 5. that sinne as it is sinne is preordinated of God And in saying that God willeth iniquitie or sinfulnes it selfe they directly contradict the aforecited words of holie Scripture For therein they meane that iniquitie or sinne is one of those things which are willed of God which the Scripture directly denieth Nether is this contradiction auoided by adding that though iniquitie be willed of God yet it is not willed of him for it selfe or as it is iniquitie but as it is an occasion of some good because still it is affirmed that iniquitie it selfe is one of the things which are willed of God as in their owne example True it is that a bitter potion is willed of the sicke though it be not willed of him for it selfe nor as it is bitter but as it is a meane to recouer health Wherefore in this matter we must distinguish twoe questions The one is simple or absolute to wit Whether God will iniquitie or sinne it selfe To which question the holie Scripture answereth negatiuely and the Protestants affirmatiuely The other is a redoubling question namely Whether God will iniquitie or sinne as it is iniquitie or sinne and
Infants are saued by Gods election albeit they be taken out of this life not only without baptisme but also without faith See more art 15. Scripture What shall it profit if a man say he hath faith but hath not workes Shall his faith be able to saue him Protestants Faith iustifieth without good workes Faith void of good workes is imputed to iustice See more art 17. Scripture Whosoeuer beleiueth that Iesus is Christ is borne of God Abraham beleiued and it was imputed him to iustice Protestants Faith doth not iustifie vs by the worke beleife Not iustifieth See more art 18. Scripture To him that beleiueth in him who iustifieth the Faith reputed to iustice impious his faith is reputed to iustice Protestants The act of beleiuing is not our iustice Not the Not reputed act or worke of our faith that is our beleife iustifieth vs. See more art 19 Scripture Of the Princes also manie beleiued in him but for Certaine princes beleiued They beleiued not Manie beleiued They beleiued not Faith cause of Saluation Not cause thereof SimoÌ„ Magus beleiued He beleiued not Faith by hearing Not by hearing the Pharises they did not confesse Protestants We do not graunt that thoses Princes had true faith We denie that they truely beleiued See more art 20. Scripture Ihon. 2. Manie beleiued in his name Protestants Their faith was not true but hypocrisie See art 20. cit Scripture Thy faith hath made thee safe Protestants Faith doth not worke cause or procure our Saluation See more art 16. Scripture Simon Magus also him selfe beleiued Protestants Some beleiue not at all as Simon Magus He was quite faithlesse indeed he beleiued not See more art 21. Scripture Faith is by hearing Protestants Faith cometh not by the labour of the preachers Faith riseth of the Scripture alone not of the authoritie of the Church Faith can not be gotten by words See more articul 22. Scripture For a time they beleiue and in time of temptation Faith some time lost they reuolt Protestants True faith can neuer be lost It cannot be by Neuer lost anie means that those who beleiue should leese their faith See more art 23. Scripture reporteth that Christ saied to Thomas Be S. Thomas faith not incredulous but faithfull And that Thomas saied Vnlesse I see c. I will not beleiue Protestants Faith was not vtterly extinct in Thomas Faith He lost it not lay in his hart See more art 23. cit Scripture He that beleiueth in the Sonne hath life euerlasting Faith rewarded Protestants There is noe reward to faith No reward can be Not rewarded rendred to faith See art 24. Scripture Reporteth that Christ saied to the woman The womans faith pure who touched the hem of his garment Thy faith hath made the safe Protestants It may be that some errour or vice was mingled Not pure with the womans faith Perhaps she slipt a litle out of the way See more art 25. CHAPTER XIV OF GOOD VVORKES IN GENERAL SCripture saieth to a sinner beleiuing that there is one Some workes of a sinner good God Thou doest well and Rahab the harlot was not she iustified by workes Protestants VVhat workes soeuer goe before iustification None good are euill What can sinners alienated from God doe but is execrable in his iudgment See more art 1. Scripture In all these things Iob sinned not with his lips The iust sinne not in euerie worke In euerie worke Good workes sweet before God Vnsweet Protestants The iust man sinneth in euerie good worke All saints in euerie good worke do sinne See more art 2. Scripture Noë offered holocaustes vpon the altar and our lord smelled a sweell sauour Protestants Our workes stincke before God if they be called to a strait account Whatsoeuer we can giue to God is stenchie See more art 3. Scripture Remember how I haue walked before thee in trueth Some workes perfect and in a perfect hart Protestants All our good workes are imperfect They are None perfect partely euill See more art 4. Scripture Phinees stood and pacified and the slaughter ceased Some workes iust before God None iust before hmi and it was reputed to him vnto iustice Protestants Who make their workes euen those which they imagin to doe by the grace of Christ iustice before God make idols of them See more art 5. Scripture What is our hope or ioye or crowne of glorie Are Glorie before God not you before our lord Iesus in his coming Protestants It can not be that anie haue glorie before God Not glorie before him See more art 9. Scripture He who ioyneth his virgin in matrimonie doth Some workes better then others None better then others Some workes counselled None counselled well and he who ioyneth not doth better Protestants Before God there is no worke better then other See more art 10. Scripture As concerning virgins a commandment of our Lord I haue not but counsell I giue Protestants There are not some precepts and others counsells See more art 11. Scripture If you will not forgiue men nether will your Father Some workes necessarie to forgiuenesse Not necessarie forgiue you your offenses Protestants The pardon which we aske to be giuen to vs dependeth not vpon that which we giue to others See more artic 12. Scripture Patience is necessarie for you that doing the will Some necessarie to saluauation Not necessarie Some profitable None profitable of God you may receaue the promise Protestants Good workes are not necessarie to saluation See more art 13. Scripture Pietie is profitable to all things hauing promise of the life that now is and of that to come Protestants To teach that workes are holesome and profitable is diuellish and apostaticall from faith workes are vnprofitable to Christian iustice and likewise to saluation See more art 14. Scripture Be ye in nothing terrified of the aduersaries which Affliction cause of saluation to them is cause of perdition but to you of saluation and this of God Protestants The Scripture no where teacheth that the afflictions Not cause of saluation which the Saints suffer of the wicked are cause of their saluation See more art 15. Scripture Possesse you the kingdome prepared for you For I Workes cause of enioying heauen Not cause was an hungred and you gaue me to eate Protestants None shal be saued for his workes The kingdome of heauen is not giuen for good workes The iust are not rewarded for the workes of iustice which they haue done See more art 15. cit Scripture Labour that by good workes you may make sure Workes make cerâ—aintie of saluation They make it not your vocation and election Protestants We are vtterly vndone if we be sent to our workes when we must seeke the certaintie of our saluation See more art 16. Workes cause that God loueth vs. Not cause Scripture The Father him selfe loueth you
3. A Bishop is minister of the word but he must be husband of a wife in that he is a Bishop and must commend holie marriage to others and terrifie them from fornication Caluin in 1. Cor. 7. v. 25. Seing the Scripture saieth Genes 2. that male and femall were created together it seemeth equally Single life not commended to anie and without exceptioÌ„ it calleth all to marriage at least single life is not commanded or commended to anie In 4. Instit c. 12 § 24. Paul reckoneth marriage amongst the vertues of a Bishop Et c. 13. § 3. This is indeed to tempte God to striue against nature which To striue against his flesh is to tempt God Desire of virginitie accursed of God he hath giuen and to despise his present guifts as if they belonged not to vs. Sadeel ad Artic. 53. abiurat This so great affectation of virginitie and single life which God at last did accurse was so â—suall with the Fathers as c. Zanchius in Thesibus to 8. It is against Gods commandment that a yong man who hath need of marriage should remaine vnmarried and simply that a woman should be wnmarried Whitaker Controuers 2. quaest 5. cap. 7. When Bellarmin had saied Vigilantius taught that Church men ought to be married answereth If vigilantius ment the lawfull marriage of Pastours he was in the right Tindal in Fox his Actes p. 1139. A preist must haue a wife for twoe causes The one c. THE CONFERENCE Scripture plainely saieth that God by the mouth of the Apostle would haue all men to be a he was that is vnmarried that such as were vnmarried he exhorted to remaine so that Christ exhorted all to single life who could take it that in heauen there is a speciall reward for virgins The same say Catholiks Protestants plainely say that Paul would haue all men to be married would haue a Preist or Bishop to be married that Christ terrifieth men from virginitie that God will haue no man vnmarried that he as much commandeth to marrie as to eate or drinke that to increase and multiplie is more then a precept that God hath accursed the affectation of virginitie that single life is commended to none And thus much of virginitie ART V. WHETHER FASTING BE A vertue or worshippe or seruice of God SCRIPTVRE EXPRESSELY AFFIRMETH. Luc. 2. v. 37. Who departed not from the temple by fastings Fasting is seruice of God and praiers seruing night and daye Math. 6. ver 17. When thou dost fast anointe thy head and wash thy face that thou appeare not to men to fast but to thy Father who is in secret and thy Father who seeth in secret will Rewarded of God repay the. Math. 4. ver 15. But the dayes will come when the kingdome shal be taken away from them and then they shall fast CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Lucae 2. vers 37. This place teacheth that fasting belongeth to the seruice of God as praiers doe PROTESTANTS EXPRESSELY DENIE Perkins in Cathol reform Contr. 6. pag. 132. Fasting is a Fasting of th same nature that eating is Helpeth nothing to heauen Profiteth nothing Mens fasting no better then beasts thing indifferent of the same nature with eating and drinking and of it selfe conferreth nothing to the obtayning of the kingdome of heauen no more then eating and drinking doth Humphrey ad Ration 3. Campiani p. 263. We graunt that it is true which Sanders saieth of the Iouinianists and our men That fasting or abstinence from certaine meats profit nothing Luther in Ionae 3. to 3 fol. 422. God esteemeth as much the fastings and haireclothes of beasts as of men and contrariwise What cares God for sackcloth fasting and hairecloth Caluin in Math. 16. v. 18. Fasting of it selfe is an indifferent A thing indifferent not required of God No seruice of God thing not of those kinde of things which God requireth and approueth In c. 4. ver 1. In that they perswade themselues that fasting is a meritorious worke and a parte of pietie or of Gods seruice it is a noughtie superstition In Act. 14. v. 23. Let vs not putt anie seruice of God in fasting seing that of it selfe it is nothing nor is of account with God but as it is referred to an other end In Of no moment Instit l 4. c. 12. § 16. Nether doth Luke putt anie seruice of God in fâ—sting Of it selfe it is of no moment c. 19. We must take great heed that fasting be not accounted a kinde of Gods seruice Beza in Confess c. 5. sect 40. We commend not true fasts as a kinde of Gods seruice Peter Martyr in locis loco 10 § 23. There is an other abuse No seruice of God that there be some who attribute holines to fasting as if there were anie seruice of God in it Whereas indeed fasting is onely an exercise which of it selfe hath no sanctitie Pareus in Collegio Theol. 1. disput 18. Fasting of it nature No vertue is no morall vertue For temperance is a morall vertue not because it abstaineth from meat or drinke but because it moderatly vseth meat and drinke THE CONFERENCE Scripture expressely saieth that S. Anne did serue God by fasting and praier that God rewardeth those that fast that Christ will haue his to fast The same say Catholiks Protestants expressely say that fasting is no part or kinde of Gods seruice that it is an indifferent thing of the same nature that eating that it conferreth nothing to get heauen that it is nothing is onely an exercise that God maketh no more account of mens fastings then of beasts that God requireth it not nor approueth it ART VI. WHETHER FASTING BE A preseruatiue against the Diuel SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 17. v. 21. But this kind of Diuels is not cast out but Some diuels cast out by fasting by praier and fasting CATHOLIKS EXPRESSELY AFFIRME Stapleton in Mathew 17. ver 28. Praier and fasting must be added as a most soueraigne antidote to driue away these kinde of Diuels PROTESTANTS EXPRESSELY DENIE Caluin in Math. 17. ver 21. cit The ridiculous Papists make No Diuels cast out by fasting fasting an antidote to driue away diuels Illyricus in Claue part 2. tractat 6. col 535 thus expoundeth the foresaied words of Scripture This kinde c. that is they cannot be cast out but by earnest praier proceding of earnest repentant and penitent hart and so he giueth no vertue to fasting THE CONFERENCE Scripture plainely saieth that certaine Diuels are not cast out but by fasting and praier The same say Catholiks Protestants plainely say that it is ridiculous to make fasting an antidote against Diuels ART VII WHETHER CHOICE OF meates be lawfull or vertuous SCRIPTVRE EXPRESSELY AFFIRMETH. Daniel 10. v. 3. In those dayes I Daniel mourned the dayes of Daniel vsed choice of meats three weeks desiderable bread I did not eate and flesh and wine entred not into my
places alledged doth not signifie cause but consequence And Caluin Math. 25. ver cit That they insist vpon the causall particle is a weake thing for we know that not alwaies the cause but rather the consequēce is meant when euerlasting life is promised to the iust And in the same manner doth Kemnice in locis tom 2. tit de Argum delude manie places of Scripture If we proue that Christ is cause of our election by those words Ephes 1. v. 3. As he hath chosen vs in him Christ In. before the constitution of the world Piscator in Thesibus loco 19. answereth Paul would say nothing but that he hath chosen vs to this end that he might adopte vs in Christ and saue vs for him and by him Which he repeateth libr. 2. p. 288. In like sorte Zanchius l. 5 de Natur. Dei c. 2. q. 4. If we proue that Saints shall haue glorie for their worthe or merit by those words Apocal. 3. ver 4. They Because shall walke with me in whites because they are worthie Pareus l. 5. de Iustif c. 2. answereth He signifieth not the cause meritorie but the condition in holie Martyrs agreing with the rule of iustice So that we may vnderstand not wherefore but what of kind men shall walke with Christ If we proue that good workes are the cause of glorie out of those words Rom. 8. v. 17. If we suffer with him that That we may be glorifid with him Caluin ibidem answereth This forme of speach sheweth the order which the Lord obserueth in bestowing saluation vpon vs rather then the cause He discourseth not frō whence saluatiō cometh but how the Lord gouerneth his seruants If we proue the same out of those words Hebr. 10. v. 36. For patience is necessarie for you that doing the will of God you may receaue the promise Pareus l. 4. de Iustific pag. 1032. answereth We denie not but some relation of patience vnto saluation is signified by the finall condition to wit relation of order of means or of condition without which not but false it is that thereby is signified a causall relation If we proue that good workes are cause of saluation as bad are the cause of damnation because it is often saied in Scripture He will render to euerie one according to his workes According Bucanus Institut loco 32. answereth The particle According in those speaches doth not signifie cause but conformitie And Martyr in 1. Corinth 3. saieth According doth not signifie Merit or cause but rather proportion forme or similitude If we proue that virginitie helpeth to heauen by those words Math. 19. v. 12. There are Eunuches which haue gelded For. themselues for the kingdome of heauen Musculus in locis tit de votis answereth We must not vnderstand it so as if this kind of gelding helped any thing to saluation Behould Reader how manie kinds of causall propositions are they forced to make not causall and how manie and expresse causall particles to wit For To That In According Because they make frustrate to no purpose Wherefore thus I argue who besides their opposition to the expresse words of Scripture are forced in so manie so great matters to make so manie and so cleare causall propositions to be not causals and to frustrate so manie and so euident causal particles they are also cōtrarie to the true sēse of Scripture But Protestāts doe so Therefore c. CHAPTER XIII THAT WHAT IS SPOAKEN SIMPLY they make to be spoaken in parte or respectiuely MY 13. argument shal be because Protestants are compelled to make that to be spoaken in parte which the Scripture speaketh simply or absolutely For if we proue that God simply will not the death of Of God a sinner because he simply saieth and sweareth it Ezech. c. 18. Perkins in Exposit Symbol to 1. col 777. answereth This place must not be taken simply but respectiuely to wit that Not simply but respectiuely of the twoe God would rather the one to wit that a sinner should rather liue then dye Finally so farre forth he willeth not death as it is the destructiō of his creature The like he hath in Serie Causarum c. 52. And Caluin de Prouid p. 737. So farre as So farre forth he exhorteth all to pennance the Prophet iustely denieth that he willeth the death of a sinner And in the same sorte he expoundeth that saying of S. Peter 2. c. 3. v. 9. Not willing that anie should die Indeed saieth Caluin as farre as God will receaue all to pennance he will none should perish If we proue that God taketh our sinnes from vs by those words 1. Ioan. 3. ver 8. For this appeared the Sonne of God that he might dissolue the workes of the Diuel Caluin ib. In a sorte answereth But if in this life there be no full and solid regeneration he freeth vs not from sinne and slauerie but in a sorte And Daneus Contr. de Baptismo c. 14. on earth sinne is not In parte quite taken away but in parte If we proue that there is nothing worthie of damnation Of Iustification in those that are iustified because simply it is saied Rom. 8. ver 1. There is no damnation to them that are in Christ Not simply Iesus Illyricus in Apol. pro Confess Antuerp answereth No damnation is in them who are in Christ Iesus not simply and in it selfe but by accident to wit continuall praier for forgiuenesse of sinnes being adioyned And Pareus l. 5. de Amiss Grat. c 7. It is most true that sinnes are not simply forgiuen but continuall praier for forgiuenesse being added If we proue that simply there are some things hard in Of Scripture Scripture because it is so saied 2. Pet. 3. v. 16. As also in all his Epistles speaking in them of these things in which are certaine things hard to be vnderstood Zanchius de Scriptura to 8. col 412. answereth He saieth not that they are hard to Not to anie anie but to twoe kinds of men to wit to the vnlearned and vnskilfull of the Scriptures and that are not taught of God and to the vnstable that is who are not firme in faith In like sorte Bullinger Serm. 3. de verbo Dei and others If we proue that Saints haue true iustice before God If iustification because Dauid offereth his iustice to be examined by the iudgement of God and desireth to be iudged thereby Caluin 3. Instit cap. 17. § 14. answereth Saints nether will Not wholy haue enquirie to be made of them wholy that according to the whole tenour of their life they may be quitted or damned nether challenge to themselues iustice of diuine perfection but in comparison of the wicked and impious If we proue that charitie is simply greater then faith Of good workes because the Apostle simply saieth 1. Cor. 13. v. 13. And now there remaine faith hope and charitie
maintainers of the trueth These are such things as that now it may onely seeme to be wanting to set the Diuel himselfe in the throne of God and of trueth And Epist 16. What I Good counsell of Beza admonished before I admonish now in the Lord agayne and agayne to wit that at lest they would consider with themselues from whome and to whome are they gone For that I may imitate the words of S. Austin l. 2. cont Iulian. c. 10. Hath long time so confounded the highest with the lowest Shall light so be termed darkenesse and darkenesse light that Aërius Iouinian Vigilantius become to see and Austin Hierome Epiphanius be blinde But in some I thus argue in the 24. place whose doctrine in manie and greatest points is opposite to the expresse words of Scripture and besides as themselues confesse was condemned of the ancient Church and holie Fathers for heresie that is repugnant to the true sense of Scripture But such is the doctrine of Protestants Therefore c. CHAPTER XXV THAT PROTESTANTS THEMSELVES sometimes confesse that diuers of their opinions be blasphemous THE 25. argument wherewith we will proue that Protestants contradict the true sense of the Scripture shal be because it is so manifest that diuers of their doctrines which in the former booke I shewed to be opposite to the expresse words of Scripture are blasphemous as partely the very Authors of them partely other learned Protestants being compelled by their conscience and the euidencie of the matter doe confesse it Concerning God Protestāts teach that he willeth sinne Blasphemie that God willeth sinne as hath beene seene l. 1. c. 2. art 1. Which doctrine to be blasphemous thus confesseth Caluin in Resp ad Nebulon. p. 732. Was it a doubtfull blasphemie to make God the author of of sinne to will sinne to thrust to sinne Beza de Praed cōt Castel vol. 1. Theol. p. 372. Out of these things none of these blasphemies followeth to wit ether that God is the author of sinne or is delighted with sinne or also willeth sinne Et p. 397. It cānot be saied without blasphemie that God willeth iniustice Ib. l. Quest Resp p. 681. What then Shall we say that God willeth iniquitie God forbidde For this is the most horrible blasphemie of all Zanchius l. 3. de Nat. Dei c. 4. We should surely say that God is the cause and author of sinne if we should say that properly speaking he willeth sinne or would haue sinne to be done Hutterus in Analysi Cōf. Aug. p. 625. The blasphemie of Sacramentaries is execrable who are not ashamed to referre the most dolefull fall of our first parents and all that world of euils which thereō insued not in regard of the punishmēt but of the sinne vnto an absolute and eternall decree of God and to his effectuall working and immutable will Et p. seq But let heauē be astonished the elements amazed at such mostrous blasphemies whereof no pious man should suffer to heare the onely outward noise without shaking much lesse should assent vnto them in his heart And Ioannes Andrae in Colloquio Montisb p. 422. This assertion that man fell by Gods will is impious and horrible to heare and so contrarie to the expresse and reuealed word of God They teach also that God willeth sinne euen as it is That God willeth sinne as sinne sinne as hath beene shewed lib. 1. cap. art 2. But that this is blasphemous is acknowledged by Beza l. de Praedest p. 410. in the words If euer we had thought to speake or write that sinnes as sinnes proceed from the will of God we would confesse that we were worthie of all punishment Lobechius also Disp 21. This principle of Diuinitie is firmely to be held and to be beleiued with all our heart that God nether willeth nor commandeth ill deeds as they are such much lesse worketh or helpeth them or by an eternall decree doth destinate or secretly driue men to commit them They teach also that God worketh sinne and is the That God is cause of sinne cause and author of it as is to be seene l. 1. c. 2. art 4. And yet Caluin l. de Prouident p. 742. aliâs 736. confesseth that it is a monstrous blasphemie that wickednesse is done not onely by the will of God but also he being the author thereof And pag. 471. Thou wranglest with me as if I had saied that sinne is the iust worke of God which in all my writings I euer more detest Instruct contr Libertin cap. 14. God must denie himselfe and become a Deuil if he did worke euill which these men doe attribute vnto him The like he hath libr. de Praedestin pag. 711. And in Actor 2. ver 23. saieth I denie that God is the author of euill because in this word an euill affection is insinuated Beza in Absters Calumn Heshus pag. 316. calleth it blasphemie That God worketh the wickednesse of the wicked And de Praedest cont Castel p. 401. God forbidde that anie of ours should haue saied or written as thou auonchest that God ether giue or permit or worke an euill will or anie wicked or filthie desires when as euen our thoughts doe altogether abhorre from these kinde of blasphemies P. Mart. in locis classe 1. c. 14. If God wrought sinne he were a sinner Kemnice in locis part 1. tit de Causa Peccati All mens mynds and eares do so abhorre from that speach God is the cause of sinne that therefore the Maniches did feigne an other God Vrsin in Miscellan p. 72. Thou saiest that these are the speaches of manie of men God doth effectually worke in the reprobate that they sinne With all our heart we accurse this speach and doctrine Whitaker ad Rat. 9. Campia That is horrible Campian and not to be spoaken which thou saiest that anie should make God the Author of sinne He deserueth that God should streigth with a thunder boult cast him into the bottomlesse pit of hell Pareus in Colleg. Theol. 1. disput 2. The Fathers iustly condemned that impious doctrine of the Maniches and Libertins ascribing the cause of fall and sinne to God the Creator And Disput 3. God was not nor is not the efficient cause of sinne which heretofore was the blasphemie of the Maniches and now is of some Libertines They teach that God doth predestinate and ordaine That he predestinated men to sinne mē to sinne as is related l. 1. c. 2. art 5. Which to be blasphemous confesseth Vorstius in Amica Collat. sect 89. in the words which doctrine that God doth destinate men to sinne I scarce beleiue that thy selfe wilt thinke to be voide of blasphemie if thou doest well consider it Hutter in Anal. Confes August c. 9. The troupe of Sacramentaries Beza Caluin Renecher doth not feare to write with a most execrable and most wonderfull blasphemie that some are fatally and absolutely destinated not onely to their last end to wit damnation but also to the