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
doctrine of the law not of the Ghospell Caluin ib. We gather that this answere of Christ is according to the law Illyricus in Claue part 2. tract 6. col 543. That all be bound vnder payne of losse of eternall life to doe good and auoid sinne is a sentence of the law and must and ought to be corrected and restrained by the Protestant Ghospell or by remission of sinnes Peter Martyr in Rom. 11. That saying Forgiue and it shal be forgiuen is a precept and therefore pertaineth to the law Melancthon in Apologia tom 3. c. de argumentis The promise of reconciliation and of eternall life is free but proper legall promises are added for workes as who shall giue a draught of water shall not want his reward Wherefore thus I frame my eleuenth argument Who not onely contradict the expresse words of Scripture but also are compelled to turne conditionall propositions of Scripture into absolute and to delude them diuers other waies do contradict also the sincere meaning of the Scripture But thus doe Protestants Therefore c. CHAPTER XII THAT PROTESTANTS CHANGE manie causall propositions of Scripture into not causall THE 12. argument for to proue that Protestants contradict the true sense of Scripture shal be because they are compelled in manie and weightie controuersies to turne causall propositions into not causall For is we proue that Christ was exalted for his humiliation because it is saied Philippen 2. ver 8. He humbled himselfe made obedient vnto death euen the death of the crosse For For the which thing God hath exalted him Caluin ibid. answereth That illatiue particle wherefore in this place signifieth rather consequence then cause And 2. Instit c. 17. § vlt. The solution is easie that Paul there speaketh not of the cause of Christs exaltation but onely sheweth the consequence And Daneus Controuer 2. pag. 201. The particle For which sheweth the order and continuation of the speach not the cause for which If we proue the same out of those wordes Hebrew 2. ver 9. We see Iesus because of the passion of death crowned with glorie and honour Caluin ib. answereth Because of the passion of death is as much as if he had saied Christ hauing died was raised to this glorie which he hath gotten For the meanes onely that I may so speake of obtaining glorie is declared If we proue that confession of faith is cause of saluatiō as faith is cause of iustification out of those words Rom. 10. ver 10. For with heart we beleiue vnto iustice but with the To. mouth confesson is made to saluation Caluin ib. answereth We must not gather thereof that confession is cause of saluation he ment onely to tell how God doth perfect our saluation It is a necessitie of perpetuall consequence not that he attributeth saluation to confession Hunnius lib. de Iustificat p. 186. saieth That Confession to saluation is the same that confession of saluation Which the Electorall Ministers in Colloq Aldeburg p. 295. affirme to be a corruption of Scripture If we proue that keeping of the commandements is cause of our freindship with God by those words Ioan. 15. v. 14. You are my freinds if you doe the things that I commād If. you Caluin ib. answereth He meaneth not that we get so much honour by anie merit of ours but onely admonisheth vs vpon what condition he receaueth vs into grace and vouchsafeth to reckon vs among his freinds If we proue that the forgiuenesse of our sinnes dependeth vpon our forgiuing of others out of those words Luc. 11. v. 4. Forgiue vs our sinnes for because our selues also do Because forgiue euerie one that is in debt to vs. Caluin in Math. 6. v. 11. answereth Neuerthelesse forgiuenesse which we demand for our selues dependeth not of that which we giue but by this means Christ would exhorte vs to forgiue all offenses and withall confirme more our trust of forgiuenesse as it were by fealing it Nether skilleth it that in Luke is the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as much as For because or For because Christs meaning was not to note the cause but onely to aduertise what kind of mind we ought to haue towards our brethren whiles we seeke to be reconciled to God If we proue that by charitie we be made the sonnes of God out of those words Math. 5. ver 45. But I say to you That loue your enemies doe good to them that hate you and pray for them that persecure and abuse you that you may be the children of your father which is in heauen Calum ib. answereth Vnderstand not that by our beneficence we become the children of God But because the same Spirit which is witnesse assurance and seall of our free adoption doth correct the naughtie affectiōs of the flesh which are contrarie to charitie Christ proueth by the effect that no others are the children of God but those who resemble him in clemencie and meeknes If we proue that loue is the cause of forgiuing sinnes by those words Luc. 7. v. 47. Manie sinnes are forgiuen her Because because she hath loued much Aretius in locis part 1. fol. 84. answereth Because is taken ostentiuely not causatiuely This is so necessarie as the place cannot be otherwise vnderstood The like hath Illyricus in Claue part 2. tract 4. Polanus in disp priuat 36. If we proue that keeping of the commandments is cause of obtaining what we pray for out of those words 1. Ioan. 3. v. 22. Whatsoeuer we shall aske we shall receaue of Because him because we keep his commandements Caluin ibidem answereth He meaneth not that our trust in praier consisteth in our workes but this onely he vrgeth that pietie and sincere worshippe of God cannot be seperated from faith Nether must it seeme absurd that he vseth the causall particle though he meane not of the cause for the inseperable accident vseth sometime to be put for the cause If we proue that workes are cause of reward out of these words Math. 16. ver 27. He will render to euerie man According according to his workes Caluin ibid. answereth As often as reward is promised to good workes the cause of saluation is not shewed but the faithfull are onely encouraged to doe well because they are assured that they shall not leese their labour If we proue that good workes are cause of eternall happines out of these words Math. 25. v. 34. Possessethe For. kingdome c. For I was hungrie and you gaue me to eate And c. 25. v. 23. Because thou hast beene faithfull ouer a few things I will place the ouer manie things enter into the ioy of thy Lord. And Apocal. 7. ver 14. These are they which are come out of Therefore great tribulation c. therefore they are before the throne of God Pareus lib. 5. de Iustificat c. 3. saieth The answere of all Protestants is that the causall particle in the
according to their order and in euerie matter I distinguish manie articles which I propose in forme of question After I set downe the expresse words of Scripture Next I bring the decrees of the Councell of Trent or the Instructions of the Catechisme of that Councell And where I find not their determinations I alledge the doctrin of S. Thomas or of D. Stapleton or Cardinal Bellarmin Against these I produce the assertions of one or manie famous Protestants directly opposite to the doctrin of the Scripture and of the Catholiks Lastly I gather together a summe of the words of the holie Scripture together with a summe of the sayings of Protestants that thereby the opposition betwene the doctrin of them both may the better appeare As for the words of Scripture Plessie of the Church c. 5. p. 145. Let them bring one text that is cleare and euident and we are readie to yeeld vnto them I bring not all which might be brought of euerie article because nether is that necessarie to my purpose sith God is as much to be beleeued in one word as in manie nether as the Councell of Arausica saieth truly will manie testimonies of Scripture auaile any thing with him to whome few are not sufficient but I bring those onely testimonies which to me seemed most opposite to the words of Protestants Nether do I proue that the words of Scripture which I cite be cleare and vttered of purpose to declare vnto vs Gods mynd of that matter wherof they treate or do of themselues and according to their accustomed acception amongst men manifestly afford that sense in which Protestants gayne saye them because al thefe points are manifest by them selues and the shifts which Protestants vse to delude them do manifestly proue them Nether also do I proue that Protestants can not at least touching the most of these Articles produce any such testimonies of Scripture which in expresse words may seeme directly and without any inference conference or exposition of theirs to speake for them as in these 260. points the testimonies which I bring do speake for vs. First because this being a denial it is of it self sufficiently proued vnles the Protestants can demonstrate their contrarie affirmation Secondly because this is euident to euerie one who See Tertul. l. de Resur c. 3. Luther de verb. Caenae fol. 389. considereth the testimonies brought by ProtestaÌ„ts which in verie few and almost no matters at all in controuersie betwixt vs and them are such as of them selues without the addition of some humane principle or illation they may so much as seeme to be directly opposite vnto vs. Which if ProtestaÌ„ts would consider they should easily see almost in all controuersies as much difference betwene our proofes out of Scripture and theirs as there is betwixt the expresse word of God and humane discourse Nether may they saye that they are not bound to proue Why Protest are bound to prooue their negatiue points of doctrin those points wherin they contradict vs because their denial needeth no proof Both because in some controuersies they are the affirmers and we the deniers as when they say that God will and worketh sin tempteth and predestinateth to sin That Christ was truly a sinner feared his daÌ„nation suffered the paines of hel the like In which questions seing Catholiks proue their denial by expresse words of Scripture much more ought Protestants by the like expresse words to proue their affirmation As also because it is one thing simply to deny or not to beleeue the Catholik affirmation as euerie Iew Turk or infidel doth an other thing not onely to denie it or not beleue it but also to condemne it as an vntruth contrarie to See Tertul. de Corona c. 2. Scripture and to auouche the denial as a truth taught by Scripture For albeit a simple denial or not beleefe need no proofe yet such a mixt denial as denying the opposite affirmation affirmeth it self to be auouched by Scripture and the affirmation to be condemned thereby hath as great need of proofe out of Scripture as any other affirmation whatsoeuer Moreouer these denials are articles of faith with Protestants and as such are put in their Confessions of faith and therfore ether ought to be proued by Scripture as other articles are or they must confesse that they can not proue out of Scripture the greatest parte of their faith which principally consisteth of these negatiue articles or denials of our faith 9. As for Catholiks for the most parte I produce the Why one Cath. saying is alledged words of one onely of the foresaied Authors because the agreement of Catholiks in matters of faith is wel enough knowne I might if I would haue my self set downe the Catholik doctrin in euerie article in the same words in which the Scripture deliuereth her doctrin of the same or perhappes haue found the Catholike doctrine proposed by some Catholikâ— Author in the verie same words which the Scripture vseth But that Protestants should not saye that it was no maruel if the Catholik doctrin be deliuered in the Scriptures words by any Author whatsoeuer or when it is done of purpose I would not set it downe but in the words of some famous Catholik writer those spoaken not of purpose to accomodate their speech to the phrase of Scripture but spoaken to declare and expresse the Catholik doctrin And here by we may see that when the Catholik doctrin is to be sett downe most plainly and distinctly by theÌ„ who best know it of it nature it requireth to be deliuered with the very same or the likewords which the Scripture vseth Whence we may also gather as I shal herafter that the Catholik doctrin is in very deed one and the self same with the doctrin of the Scripture 10. For the like cause I haue alledged the words onely Why manie Protâ—stants sayingâ— alledged of famous Protestants such as almost all were not onely writers but also Professors of Protestant diuinitie lest any should attribute their words to ignorance And some times I haue cited diuers sayinges of the same Author partly lest any should think that such words fell from him vnawares partely also because some times they contradict the Scripture in so different manners of speech as if they would that none should be ignorant therof partely also to the end that the Catholik Reader may make choice amongst manie sayings of Protestants which he iudgeth most opposite to the Scriptures words Nether yet do I feare that the multitude of Protestants sayings opposed against the Scripture may scandalize any weake Catholik for seing the Scripture most directly contrarie to them and armed with this sheild he wil no more regarde the Protestants words then so many barkings of of doggs against heauen so many cries of Ieves against Christ so many blasphemies of damned men against God And if it be wearisome or irkesom to the Catholik Reader to read all the blasphemous
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
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
cleare that they say that Christs bodie is not in the sacrament is not present in the Sacrament is not in substance present is absent in bodie is not in the Sacrament nor can be in it is not in the Supper according to substāce is not present in the bread is remoued from the Eucharist that there is no word in the scripture of the presence of Christs bodie in the Supper that his blood is in the chalice as the people are there that he is no otherwise in the Eucharist then in baptisme that he is not there otherwise then a thing is present to our cogitation or a thing to the name thereof or our bodies are now present in heauen finally onely present by speculation and mere imagination Fiftly they contradict the Scripture by saying that no other thing is receaued in the Eucharist or Supper then in baptisme or in the simple word Caluin cont Heshus p. 860. There is no cause why Christ No more present in the Supper then in baptisme Then in the word should be saied to be more present in the Supper then in baptisme p. 847. Surely there is a plaine solution That God giueth not more to the visible symbols then to the word Therefore communication is no lesse truely giuen vs by the Ghospell then by the Supper 4. Instit c. 14. § 14. He is deceaued who thinketh that any thing more is giuen him by the Sacraments then which offered by the word of God he receaueth by true faith § 17 There is no other function of the Sacraments then of the word of God And c. 16. § 5. he saieth that the Sacrament is inferiour to the word Beza in Colloq Montisbel p. 136. There is the same receauing of Christ in the Sacrament which is in the simple word In 2. part respons ad Acta Colloq p. 109. Nothing more is to be sought in the Sacraments then in simple word l. cont Heshus p. 287. Nothing more is giuen in the Supper then in baptisme or in the preaching of the word Bucer in Hospin l. cit p. 161. The memorie of this bodie may More in the word then in the Sacramēt be refreshed by the bread but more fully by the word Peter Martyr in 1. Cor. 11. This is the summe that we vnderstand the bodie and blood of Christ to be offered to vs no lesse by the words of God then by Sacraments In Disput Oxonien pag. 225. We receaue no lesse the bodie and blood of Christ in the word of God then in this Sacrament And cont Gardiner col 1041. I denie not that that is our speach Christs bodie is receaued no lesse in words then in the Sacraments Nether am I afraied to say that we come much better to them by words then by Sacraments Willet Cont. 11. q. 3. c. 557. There is the same substance of both Sacraments Iuel art 5. diuis 5. The word of God is the bodie and blood of Christ and that more truely then is the Sacrament Art 21. diu 1. As Christ entreth into vs by a minister by his word euen so he entreth into vs by the Sacrament of his bodie and no otherwise Defense of the Apol. p. 221. As Christ is present in the one Sacramēt euen so and no otherwise is he present in the other Hereupon Apologia Confess Augustanae cap. de vsu Sacrament saieth that the Sacrament is as it were a picture of the word Melancthon in Disputat tom 4. pag. 513. The Sacrament is like a picture of the promise And lib. contr Anabaptistas As the will of God is shewed in the worde or promise so also it is shewed in the Sacrament as in a picture And oftentimes they say that there is no other presence of Christs bodie in the Eucharist then there is in the simple word as you may see in Beza Apol. 1. cont Sanctem p. 297. in Hospin l. cit fol. 36. 39. and in Concordia discordi f. 205. So that they plainly say that Christ is no more present in the Supper then in baptisme no more cōmunicated in the Supper thē in the Ghospell no more receaued in the Sacramēt them in the word that there is the same receauing of Christ in the Sacrament and in the simple word nothing more giuē in the Supper them in preaching no more offered by the sacrament then by the word yea that the Sacrament is inferiour to the word the memorie of Christs bodie more fully refreshed by the word then by this Sacrament that we may better come to Christs bodie by words then by this Sacrament Which are so contrarie to Scripture as sometimes themselues confesse it See lib. 2. cap. 30. Sixtly they contradict the holie Scripture whiles they say that they Iewes receaued Christs bodie before it was borne as truely as we receaue it in the Eucharist Willet Cont. 11. q. 2. p. 544. We do hould and constantly affirme The Fathers no lesse receaued the bodie of Christ thou we and teach that the Fathers in the law receaued no lesse the substance of Christ by faith in their Sacraments then we do in ours Christ was as well exhibited to them in their Sacraments as he is in ours Beza in Colloq Montisbel p. 96. He was as present in their Sacraments as he is to vs in ours p. 69. The Fathers were no lesse partakers of the bodie and blood of Christ then we are in the Lords Supper Respons ad Acta Colloq p. 119. The Fathers as truely receaued Christs true bodie and true blood in the word and in their Sacraments as we by the instrument of the same faith now receaue them Peter Martyr cont Gardiner col 150. The Fathers in the ould testament did no lesse then we eate and drinke the bodie and blood of Christ for so much as pertaineth to the thing it selfe Seuenthly they contradict the holie Scripture in saying that the Eucharist is a symbolicall mysticall and Sacramentall bodie of Christ which the Scripture plainely saieth to be his true bodie Zuinglius de ver falsa relig c. de Euchar. to 2. f. 208. We are here compelled plainely to confesse that this selfe same which Christ gaue with so great diligence and maiestie is his symbolicall Christs symbolicall bodie Sacramentall bodie bodie Respons ad Luther ib. fol. 514. It is easie to vnderstand that this bread which Christ giueth vs is Christs sacramentall bodie that is the signe of his bodie in that manner and forme of speach wherewith shewing the statue of Cocles we say Behould Cocles that stout champion of his countrie Epistola ad Principes fol. 548. The bread is made the sacramentall bodie of Christ Againe Our aduersaries say that Christs naturall and substantiall bodie is giuen we say his sacramentall Hereupon the contention And in Hospin l. cit fol. 143. We are forced will we nill we to confesse that these words This is Misticall bodie my bodie are thus to be vnderstood that is A sacrament of my bodie
or This is my sacramentall or mysticall bodie Oecalampadius in Beza Resp ad Repet Sanctis pag. 48. That bread is a symbolicall bodie Zanchius lib. 1. Epistolarum pag. 280. These three bodies Misticall bodie of Christ we reade in the holie Scriptures His true and naturall his Misticall which is the Church and sacramentall which is bread Daneus Cont. de Euchar. c. 10. Austin confesseth that the Onely Sacramentall bodie bread is onely the sacramentall bodie of Christ but not his naturall bodie Againe The bread which Christ gaue to his Apostles was his sacramentall bodie Vrsinus in Miscellaneis p. 172. There is a bodie of Christ properly so called and a sacramentall which is the Eucharisticall bread Thus we see how plainly they say that the Eucharist is Christs symbolicall bodie his sacramentall bodie his mysticall bodie and not his true bodie Which himselfe saieth most plainly to be his true bodie that very bodie which was giuen and deliuered for vs. Finally we see how manie wayes the Caluinists do contradict the expresse word of God in this one matter First in expressely denying the Eucharist to be the bodie of Christ which the Scripture so often and so plainely affirmeth Secondly in saying that it is onely a signe or figure of Christs bodie which the Scripture plainely and often saieth is his true bodie Thirdly in saying that it is but onely figuratiuely his bodie which the Scripture simply and absolutely saieth is his bodie Fourthly in saying that Christs bodie is but figuratiuely or by faith and imagination in the Eucharist Which the Scripture directly affirmeth to be the substance of the Eucharist Fiftly in saying that Christs bodie is no more receaued in the Eucharist then in the simple word whereas Christ bidde vs take and eate his bodie in the Eucharist but not in his word Sixtly by saying that the Fathers in the ould law receaued Christs bodie in their Sacraments as truely as we do in the Eucharist when as they were neuer bidden to take and eate Christs flesh in their Sacraments as we are in the Eucharist Finally in saying that the Eucharist is Christs symbolicall sacramentall and mysticall bodie which the holie Scripture saieth is his bodie which was giuen and deliuered for vs. ART II. WHETHER CHRISTS FLESH be to be eaten and his blood to be drunke SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 26. ver 26. Take ye and eate This is my bodie ver 28. Christs bodie and blood to be eaten and drunck Drinke ye all of this For this is my blood c. Ihon 6. v. 53. Vnlesse you eate the flesh of the Sonne of man Truely and drinke his blood you shall not haue life in you Et 56. My flesh is truely meate and my blood is truely drinke CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Math. 26. v. 28. For to perfect the new testament and couenant of which Christ speaketh betwixt vs and him no spirituall eating or drinking of the bodie and blood of Christ sufficeth but there is plainely required an externall reall and corporall receauing of them both PROTESTANTS EXPRESSELY DENIE Zuinglius l. de Relig. c. de Euchar. to 2. Christs flesh eaten Christ flesh eaten profiteth not profiteth nothing at all Which he often repeateth in Exegesi fol. 333. 334. 336. 346. and in Ioan. 6. to 4. in so much as Hospin part 2. Histor fol. 181. writeth that Zuinglius euerie where inculcateth that Christs flesh eaten profiteth nothing And c. cit de Euchar. Nether do we thinke that they are to be Not be eaten spiritually heard who determin thus we eate the true and corporall flesh of Christ but spiritually for they do not see that it can not stand together to be a bodie and to be spiritually eaten Againe What is giuen to be eaten is Christs bodie but symbolicall In Exegesi fol. 329. Christ did not command his bodie to be eaten but symbolicall bread Respons ad Luther fol 435. We eate and drinke We eate and drinke nothing but bread and wine nothing but bread and wine In Apol. f. 370. We teach that the onely signe of Christs bodie is eaten in this Eucharisticall Supper Respons ad Billican fol. 264. We are taught that Christs corporall flesh can be no way eaten And as Hospin lib. cit fol. 181. saieth Zuinglius euerie where inculcateth that the true and reall flesh of Christ cannot be eaten so much as spiritually and that to eate Christs flesh is nothing els but to beleiue Oecolampadius in Hospin l. cit f. 75. Flesh eaten profiteth nothing but the spirit And in Schusselburg lib. 1. Theol. Caluin Mistica artic 22. I do not read in the Euangelists that they bidde receaue and eate Christs bodie Carolstadius in Scusselburg l. cit art 28. This I know that Christ neuer gaue his bodie that we should receaue it For he saieth My flesh profiteth you not Tigurins in Schusselburg lib. cit artic 23. His flesh on earth profited for to accomplish our saluation now it profiteth no more Peter Martyr cont Gardiner col 146. It is farre from the Christs bodie not to be truely eaten He gaue not his bodie but bread He exhibited not his bodie in substance bodie of the Lord to be truely eaten Confessio Czengerina c. de Caena p. 193. Yea after the pronouncing of Christs words Christ gaue bread to the Apostles and not his bodie Caluin defens 2. cont Westphal pag. 774. I saied that Christs bodie was exhibited effectually in the Supper not naturally according to vertue not according to substance Beza Resp ad Acta Torgens vol. 3. p. 68. What is eaten with the mouth auaileth nothing to eternall and spirituall life Perkins in Cathol reform Cont. 10. c. 3. Though the bodie may be bettered with spirituall food of the soule yet cannot the soule be fedde with bodily food Polanus in Grauer in Absurdis Caluin cap. 3. Those words of Christ Take eate are not spoaken of Christs bodie for nether The words not ment of his bodie tooke he that into his hands nether brake nor gaue it to his disciples And albeit sometimes they say in words that they eate the bodie of Christ yet they adde that to eate is nothing but to beleiue as we haue already repeated out of Zuinglius and haue cited more places of their like sayings in my Latin booke c. 10. art 2. or by word Body or Flesh they vnderstand not Christs true body or flesh but some other thing as the same Zuinglius doth Respons ad Luther tom 2. fol. 390. In Exegesi fol. 350. and 333. and in Explicat art 18. tom 1. fol. 37. In like sorte how beit sometimes in words they say they eate the substance of Christs bodie yet Beza confesseth Apolog. 1. cont Sainctem pag. 294. that vnwillingly they vse the name Substance and as he addeth Respons 3. ad Selneccer pag. 271. Manie of them refuse it and not without cause and that is euident by the words now cited out of Caluin
grace into Infants Perkins Cathol reform Contr. 16. c. 1. pag. 271. Though a Desire to beleiue is sufficient desire to repent and to beleiue be not faith and repentance in nature yet in Gods acceptation it is God accepting the will for the deed p. 272. Now if any shall say that without a liuelie faith in Christ none can be saued I answere that God accepts the desire to beleiue for liuelie faith in the time of temptation and in the time of our first conuersion p. 273. Certaine it is that God in sundrie cases accepts of this desire to beleiue for true faith indeed See Rogers on the 25. Art p. 147. Zuinglius de Prouidentia to 1. fol. 370. It is not generall Faith not necessarie to saluation that who hath not faith is to be damned Againe As for the damnation of the incredulous they onely are vnderstood who heard and beleiued not of others we cannot iudge De Peccato orig to 2. f 118. That who beleiueth not shal be damned is not to be vnderstood absolutely but of thē who hauing heard the Ghospell would not beleiue Et in Exposit Fidei to 2. fol. 659. Heathens may be saued he saieth that in heauen we shall find Hercules Theseus Numa and such like Pagans and his opinion therein defend the Tigurins in their Confession of faith Bullinger in the Preface thereof Gualter in Praefat. operum Zuinglij in Apologia pro eodem And the same doctrine of the saluation of Pagans mantayne Erasmus Thommer Hardenberg Tossanus and other Protestants as Schlusselburg reporteth l. 3. Theol. Caluin art 7. Bucer in Math. 19. Furthermore out of that that Infants Infants saued without faith want faith nothing lesse is concluded then which some thinke that therefore they please not God nor are Saintes Musculus in locis tit de baptismo Infants are saued by Gods election albeit they be taken out of this life not onely without baptisme but also without faith Caluin in Math. 19. v. 14. That they auouch that we are no other waies reconciled to God and made heires of adoption then by faith that we confesse of such as are of discretion but for so much as pertaineth to infants this place conuinceth it to be false Et 4. Instit c. 16. § 29. 31. li. cont Seruet p. 647. he writeth that that sentence Euerie one that beleiueth not the Sōne of God abideth in death belongeth not to infants Beza in Colloq Montisbel p. 407. Albeit the children of Christans want faith yet is not baptisme vnprofitable to them Daneus Controuers de Baptismo c. 10. He asketh what No faith needfull to Infants faith it is which we require in the baptisme of Infants I answere None Peter Martyr in Schlusselburg l. 1. Theol. Caluin art 18. The children of faithfull parents are saintes by the mere mercie of God though they haue not true faith in Christ Hungari apud Grauer in Absurdis Caluin cap. 4. sect 25. The children of Christians cannot be properly saied to haue faith yet all that are predestinate amongst them are saued and obtaine the kingdome of heauen THE CONFERENCE Scripture expressely saieth that who beleiueth not shal be condemned is already iudged shall not see life that the wrath of God abideth vpon him and that it is impossible to please God without faith The same say Catholiks Protestants expressely say that Christ dwelleth in Infants though they haue no faith that they please God are saued are Saintes without faith that the sentence of condemnation against incredulous belongeth nether to infants nor to such as haue not heard the Ghospell that a man may be saued with desire of faith though he haue no faith indeed that in diuers cases God accepteth the desire of faith for liuelie faith that diuers Pagās are saued Which are so contrarie to Scripture as diuers Protestants confesse it See lib. 2. c. 30. ART XVI WHETHER FAITH DO INdeed iustifie or be a true cause of iustification SCRIPTVRE EXPRESSELY AFFIRMETH. The holie Scripture in the places cited before artic 14. Faith is a true cause of Iustification and Saluatiō saieth that we are iustified by faith receaue remission of sinnes by faith liue of faith are saued by faith CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 6. cap. 8. Faith is the beginning of mans saluation the foundation and roote of all iustification CATHOLIKS EXPRESSELY AFFIRME Confessio Belgica art 22. Properly speaking we meane not Faith it selfe doth not iustifie that faith it selfe by it selfe or of it selfe doth iustifie vs as which is onely as it were an instrument with which we apprehend Christ our iustice Whitaker ad Demonstrat 10. Sanderi Faith is not cause No cause of saluation of our saluation Perkins in Galat. 3. Faith doth not cause worke or procure Saluation dependeth not of faith our Saluation In Serie causarum cap. 57. Saluation dependeth not of our faith The same hath Sutclife cited art 14. Illyricus in Claue Scriptur part 2. tract 6. col 551. Faith the word and Sacraments are saied to saue vs whereas God alone doth such things col 552. It is often saied Thy faith hath made thee safe whereas the onely mercie of God and his omnipotencie apprehended by faith doth that Whereupon he addeth that Faith no true cause saluation in the Scripture Effects are often times attributed to not true or not to principall causes Zuinglius in Elencho to 2. f. 34. Here is a diffcultie Hou faith doth make blessed or iustifieth But whatsoeuer seemeth hard to loose flieth a sunder with a small stroke of the figure synechdoche For faith is taken for the election the predestination and vocation of God all which goe before faith Bucanus in Instit Theol. loco 31. Nether the worke nor act Faith doth not iustifie vs of faith doth iustifie vs but Christ himselfe whome we apprehend by faith Pareus l. 1. de Iustif c. 17. It cannot be saied with out plaine absurditie and falsitie that we are iustified by faith or out of faith as by an efficient or formall cause Againe By no means that efficiencie or vertue of iustifying can be ascribed to faith without absurditie and falsitie Tilenus in Syntagmate c. 41. This speech Faith doth iustifie vs is figuratiue and metonymicall and hath this sense God iustifieth the beleiuer for the merit of Christ which the beleiuer by onely faith apprehēdeth c. 56. Baptisme goeth before saluatiō but causeth it not which we giue not to faith properly but onely metaleptically THE CONFERENCE Scripture plainely saieth that Faith truely causeth iustification and saluation The same say Catholiks Protestants plainely say that faith is no cause of our saluation nether worketh not procureth our saluation that our saluation dependeth not vpon our faith that faith doth not iustifie vs that without absurditie and falsitie it cannot be saied faith is ether efficient or formall cause of iustification or hath vertue of iustifying ART XVII
the Pharises THE CONFERENCE Scripture plainely saieth that manie Princes who confessed not Christ and loued the glorie of men more then of God did beleiue in Christ that manie beleiued in Christs name whome Christ trusted not that a euill man doth well in beleiuing The same say Catholiks Protestants plainely say that the foresaied Princes did not beleiue had not true faith were no beleiuers that those whome Christ trusted not did not beleiue in the sight of God that their faith was not true not sincere but hypocrisie that onely the godlie and the adopted sonnes of God are partakers of true faith that the faith of the impious and wicked is feigned dissembled an imagination or image of faith not true faith that the impious are not faithfull ART XXI WHETHER FAITH BE proper to the Elect SCRIPTVRE EXPRESSELY DENIETH. Act. 8. ver 13. Then Simon Magus also himselfe beleiued Simon Magus had faith and being baptized he cleeued to Philippe Seing also signes and very great miracles to be done he was astonished with admiratiō Heb. 6. v. 4. For it is impossible for them that were once illuminated Also some reprobates haue tasted also the heauenlie guift and were made partakers of the Holie Ghost c. and are fallen to be renewed againe to pennance CATHOLIKS EXPRESSELY DENIE D. Stapleton in Actor 8. v. 13. Simon Magus had true faith Card. Bellarm. l. 3. de Iustificat c. 14. Faith is not proper to the elect PROTESTANTS EXPRESSELY AFFIRME Whitaker l. 8. cont Dur. sect 48. True faith is proper to the the elect In Concion vlt. In no reprobate true faith is found Zuinglius in Math. 19. tom 4. The Scripture sometimes Simon Magus had no faith indeed Beleiued not all saieth that some beleiued who professed faith which indeed they had not as appeareth of Simon Magus in the Actes In exposit Fidei to 2. fol. 558. There are some who beleiue not at all as were Iudas and Simon Magus Caluin in Actor 8. v. 3. c. The mynd of Simon was wrapped in dissimulation of faith Beza cont Illyric vol. 2. p. 131. Simon Magus was quite faithlesse Was quite faithlesse In Colloq Montisbel p. 379. Indeed he wanted faith indeed he beleiued not Volanus l. 3. cont Scargam p. 1070. Scarga foolishly attributeth true faith to Simon Magus Daneus Contr. de Baptismo c. 14. He obiecteth that Simō Magus lost faith and that other Apostates did the like But I denie that they haue or euer had true faith Pareus l. 3. de Iustif c. 14. Simon was an hypocrite beleiuing onely with mouth not with harte And he addeth Nether maketh it any matter that Luke absolutely saieth that he beleiued And as for reprobats Caluin 3. Institut c. 2. § 11. None are illuminated vnto faith None but the predestinate haue faith Faith peculiar to the Elect but they who are predestinated to saluation In Confessione p. 106. I acknowledge that faith is a peculiar guift giuen to the elect alone Beza in Conf. c. 4. sect 20. Faith is the guift of God proper and peculiar to the elect alone Bucer in Matthaei 16. They are safe for euer who once haue gotten true faith Musculus in locis titul de fide Faith in Christ is onely of the elect Zanchius de Praedestinat c. 4. to 7. The reprobates neuer Reprobates neuer beleiue truely truely beleiue in Christ And the same is the common doctrine of the Protestants THE CONFERENCE Scripture plainely saieth that the reprobate Simon Magus did beleiue was baptized cleeued to Philippe and was astonished at the miracles wrought by S. Philippe that euen they who cannot be recalled to pennance were once illuminated Catholiks say the same Protestants plainely say that Simon Magus did not beleiue at all was wholy faithlesse indeed wanted faith indeed beleiued not had not true faith beleiued onely with mouth not with hart that onely the elect are illuminated vnto faith that reprobates neuer truely beleiue and that it maketh no matter that the Scripture absolutely saieth the contrarie These are so opposite to Scripture as some Protestants confesse it See lib. 2. c. 30. ART XXII WHETHER FAITH BE by hearing SCRIPTVRE EXPRESSELY AFFIRMETH. Rom. 10. ver 15. Faith then is by hearing and hearing is by Faith is by hearing the word of Christ. CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 6. c. 6. They are disposed to iustice whiles stirred vp and holpen by Gods grace conceauing faith by hearing they are freely moued to God PROTESTANTS EXPRESSELY DENIE Whitaker l. 1. de Scriptura c. 11. sect 4. All true faith cometh Faith not by preachers from the Scripture not by the labour of the Preachers Againe All the Fathers with one voice teach that faith riseth of the Scriptures onely not of the authoritie of the Church Et c. 13. sect 8. Reading maketh that we may know the Scriptures and the doctrine of the Scriptures Et Cont. 145. cap. 8. Faith riseth of the Of the Scripture onely Scripture alone And in the same place thus expoundeth the aforesaied wordes of the Apostle By hearing that is by the sense of the Scripture rightly vnderstood Zuinglius in Exegesi to 2. fol. 347. We do not thinke that faith can be gotten by words but that faith being mistresse the words which are proposed may be vnderstood De Prouidentia cap. 6. tom 1. When Paul writeth to the Romans that faith is Not by outward hearing by hearing after the same manner he attributeth that to the nearer and more knowne cause to vs which belongeth onely to the Holie Ghost not to outward preaching The like words hath Oecolampadius apud Schlusselburg libro 1. Theol. Caluin art 1. Caluin in Ioan. 5. vers 9. 3 Christ is not otherwaies rightly knowne but by the Scripture THE CONFERENCE Scripture expressely teacheth that Faith is by hearing and addeth there also that it is not without a Preacher The same say Catholiks Protestants expressely teach that faith is not otherwaies then by Scripture that it is by onely Scripture by reading that it is not by the labour of the preachers not by the authoritie of the Church that it is by the Holie Ghost and not by externall preaching that it cannot be gotten by words ART XXIII WHETHER FAITH IS or can euer be lost SCRIPTVRE EXPRESSELY AFFIRMETH. Luke 8. vers 13. For they vpon the rock Such as when they Some beleiue for a time heare with ioye receaue the word and these haue no rootes because for a time they beleiue and in time of temptation they reuoult Ioan. 20. vers 29. Then he saieth to Thomas Be not incredulous S. Thomas lost his faith but faithfull And v. 25. Thomas saied Vnlesse I see c. I will not beleiue 1. Tim. 1. v. 19. Certaine haue made shipwrak about faith c. 4. Others leese faith v. 1. In the last times certaine shall departe from the faith c. 6. v. 10. Certaine haue erred from the faith
but matter of doubting and despairing that if we looke to them we must not onely doubt but despaire of saluation ART XVII WHETHER GOOD WORKES be a cause why God loueth vs SCRIPTVRE EXPRESSELY AFFIRMETH. Ioan. 16. v. 27. For the Father himselfe loueth you because God loueth vs because we loue Christ Because we keepe his cōmandments you haue loued me and haue beleiued that I comeforth from God cap. 15. ver 10. If you keepe my precepts youe hall abide in my loue as I also haue kept my Fathers precepts and do abide in his loue Act. 10. v. 36. In euerie nation he that feareth him and worketh iustice is acceptable to him CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Ioan. 16. v. 27. Christ plainely saieth that his disciples loue was a cause why God loued them with this kind of loue PROTESTANTS EXPRESSELY DENIE Caluin in Ioan. 15. v. 10. The obedience which the faithfull Good workes no cause of Gods loue towards vs. giue to him is not so much a cause why he continueth his loue towards them as an effect of his loue Et in cap. 16. v. 17. We are here saied to be loued of God whiles we loue Christ because we haue a pledge of his fatherlie loue THE CONFERENCE Scripture plainely teacheth that God loueth vs because we loue and beleiue in Christ that God continueth his loue towards vs if we keepe his commandments The same say Catholiks Protestants plainely say that our obedience is no cause why God continueth his loue towards vs that we are not loued of God because we loue Christ ART XVIII WHETHER WE OVGHT to do good workes SCRIPTVRE EXPRESSELY AFFIRMETH. Luc. 17. v. 10. When you shall haue done all things that are We ought to doe good workes commanded you say we are vnprofitable seruants we haue done that which we ought to do 1. Ioan 2. v. 6. He that saieth he abideth in him ought euen as he walked himselfe also to walke Et c. 3. v. 16. And we ought to yeeld our liues for the brethren Et c. 4. ver 11. If God hath so loued vs we also ought to loue one an other CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 6. Can. 20. If anie shall say that a man iustified and neuer so perfect is not bound to the keeping of the commandments of God and the Church but onely to beleiue be he accursed PROTESTANTS EXPRESSELY DENIE Tindal cited in Caluinoturcismo l. 4. c. 22. Thou owest nothing We owe nothing to God but faith to God but faith that thou maest confesse Christ Iesus and beleiue him to haue risen from the dead for so thou shalt be safe in all other things God hath made it free to the to follow thine owne will Luther Postilla in Dom. 3. Aduentus f. 39. All workes besides God requireth nothing but faith Workes are indifferent faith are to be done to our neighbour because God requireth nothing of vs but faith with which we giue him his honour In Gal. 2. to 5. f. 223. Christ hath so abrogated the workes of the law as they may be held indifferently but they bind no more Againe We are not tyed to any externall worke at all but free to any We are free to all workes To all things worke towards any man at any time or manner whatsoeuer A Christian is wholy free to all things doing or omitting as the occasion serueth or wanteth Psal 5. to 3. f. 171. Take this rule where Luthers rule of doing good the Scripture commandeth a good worke to be done do thou so vnderstand that it forbiddeth thee to do a good worke Et apud Kemnitium in locis part 2. tit de operibus p. 73. This phrase of the law A faithfull man ought to do good workes belongeth A Christian ought not to doe good not to Christians And apud Schlusselburg to 7. Catal. Haeret p. 193. We fight as well against good workes as against sinnes And l. de votis apud Coccium to 1. p. 1113. The doctrine Luther fighteth against good workes of workes is necessarily the doctrine of diuels Postilla in Natali Christi ib. Good workes are a couer of filthinesse and hypocrisie Et Serm. de Nouo testamento seu de Missa Let vs beware Bewareth of good workes of sinne but much more of good workes and laws and let vs attend to Gods promise and faith Ministri Electorales in Colloq Aldeburg p. 286. haue these words Gallus affirmed that Luther could hardly beare these propositions Good workes are necessarie A Christiā ought A Christian ought not do doe good workes to do good workes Et p. 128. Gallus Otto and manie other men do openly and bitterly reiect as false and improper this speach Good workes are necessarie and denie that Christians ought to doe good workes Liber Concordiae c. 4. Some haue disputed that good workes Good workes are free are not necessarie but free and voluntarie And some haue earnestly contended that new obedience is not necessarie in the iustified Melancthon in Resp ad Art 24. Bauar to 4. Some Protestants New obediēce not due denie this proposition New obedience is due because it is voluntarie Illyricus apud Schiusselburg to 7. Catal. Haeret. p. 271. condemneth Maior because he teacheth Good workes are necessarie to saluation by reason of debt Et in Apologia cont No debt Tiletan c. 6. All the obedience which Christ properly requireth of those that are to be saued is onely to beleiue in him and to runne to free bankets to which we are inuited of him Pareus l. 4. de Iustific c. 1. confesseth that this is the doctrine Good workes pertaine not to the kingdome of Christ Belonge to Satan We must pray to haue no good workes of the rigid Lutherans Good workes and new obediēce partaine not to the kingdome of Christ but to the world Christiās with their good workes belong to Sathan good workes are so farre from being necessarie as that they hinder saluation and be pernitious We ought to pray God that we perseuere to the end in faith without all good workes And the same speaches of theirs are repeated out of Colloq Aldeburg by Coccius to 1. p. 1113. Zuinglius l. de Relig. c. de Merito The Prophets do vehemently vrge to good workes but whom those that beleiue not well Caluin in Ioan. 6. v. 29. This alone doth God aske of vs that God requireth onely faith we beleiue THE CONFERENCE Scripture expressely saieth that we ought to do the workes which are commanded vs that we ought to walke as Christ walked that we ought to giue our liues for our brethren that we ought to loue one an other The same say Catholikes Protestants expressely say that a Christian ought not to doe good workes that good workes are indifferent free voluntarie not necessarie and compell no more that a Christian is indifferent to all good workes not tyed to doe good workes
Piscator in Thesibus l. 2. p. 253. The faithfull neuer fall from the grace of God Contra remonstrantes in Collat. Hagae p. 351. The elect neuer falleth from grace Rainolds thes 2. p. 77. It is cleare that the iustified sonnes of God by faith are often times beaten with the strokes of tentation but neuer killed Abbots in Diatribam Thomsoni c. 5. saieth that those whereof S. Mathew speaketh cap. 24. cit had neuer true charitie Perkins de Desertione col 1026. This principle is to be Who is once in grace euer continueth so helde Who is once in state of grace shall euer more continew in it THE CONFERENCE Scripture expressely saieth that there are men from whome the Diuel departeth and returneth againe whose charitie waxeth could that some fall from grace that there are some branches in Christ which abide not in him that some are sanctified by the blood of Christ who afterward tread it vnder foote The same say Catholiks Protestants expressely say that a man once receaued into grace neuer falleth from it that the seed of life once ingrafted in a faithfull hart neuer perisheth that faithfull men are neuer ouercomen of Sathan that it is impossible for beleiuers to fall from grace that remission cannot be made void by falls afterward that there was neuer true charitie in them in whome it waxeth could Which are so contrarie to Scripture as manie Protestants confesse it See lib. 2. c. 30. ART XIII WHETHER THE IVSTIFIED man may feare to fall SCRIPTVRE EXPRESSELY AFFIRMETH. Rom. 11. ver 20. But thou by faith doest stand Be not highly Feare wise but feare 1. Cor. 10. v. 21. He that thinketh himselfe to stand lete him Take heed take heed lest he fall Philippens 2. ver 12. With feare and trembling worke your Worke with feare saluation Hebr. 4. v. 1. Let vs feare lest perhaps forsaking the promise of entring into his rest some of you be thought to be wanting Prou. 28. v. 14. Blessed is the man who is alwaies fearefull The fearfull blessed CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 6. c. 3. Who thinke that they stand let them beware lest they fall and let them worke their saluation with feare and trembling cap. 9. Euerie one whilest he looketh vpon himselfe and his owne indisposition may feare of his grace PROTESTANTS EXPRESSELY DENIE Perkins in Conflictu Satanae to 1. col 1035. I account my As certaine of saluation as c. selfe as certaine of saluation as if my name were expressely writtē in the holie Scripture Tindal in Fox his Actes pag. 1137. Nether canst thou be We cannot be damned vnlesse Christ be Christ must be damned before we be As sure of our saluation as of the Ghospell Free from all feare damned except Christ be damned with thee nether can Christ be saued except thou be saued with him Luther Postilla in die Natiuit fol. 52. He Christ must be damned before he can be damned for whome he hath giuen himselfe Affelman l. de Praedest § 80. Euerie true Christian ought to be as certaine of his saluation as he must beleiue the Ghospell Caluin in 1. Luc. v. 73. Seing God doth reconcile men to himselfe in Christ seing he defendeth them with his safegard that they be free from all feare c. In Ioan. 3. v. 18. Christ will haue the faithfull to be secure from feare of damnation In Antidoto Concil Sess 6. cap. 14. That is not to suffered when they exhort We must not feare As sure of heauen as Christ vs to feare Et 4. Instit c. 17. § 2. We dare bouldly auouch that euerlasting life is ours and that we can no more misse of heauen that Christ himselfe The like hath Conradus Fabritius apud Zuinglium to 2. f. 28. Beza in Luc. 1. vers 74. Feare in this place signifieth dread of future euill which is directly contrarie to the trust of the sonnes of God In Cōfess c. 4. art 13. Let euerie one of vs thus discourse We cannot perish with himselfe I am in Christ Iesus and therefore I cannot perish And in Explicat Christianismi c. 8. p. 200. he saieth that a man may be as certaine of his saluatiō as if he had climbed to heauen and had heard it out of Gods owne mouth Peter Martyr in c. 11. Rom. Nether ought anie to meruaile that we say that faith expelleth that feare which is ioyned with doubt of saluation Et in locis classe 3. c. 3. Who sincerly beleiue Feare not to be damned in Christ do not feare to be damned for euer Cōtra Remonstrantes in Collat. Hagae p. 374. Who haue Haue no cause to feare once beleiued are certaine that this is Gods guift and therefore haue no cause to feare to be damned Pareus l 3. de Iustif c. 2. How do they make a man secure if All feare expelled they expell not all feare But we do thus teach that a sinner if he looke vpon the promise and mercie of God may and ought not to feare but surely trust and that vnlesse he do so he maketh God a lier Bucer apud Zanchium lib. 2. de Natura Dei c. 2. The first thing which thou owest to God is to beleiue that thou arte predestinated A principle of Protest faith of him We must therefore presume as a principle of faith that we are all elected of God to this end to be saued for euer and that this purpose of God cannot be changed Zanchius l. 5. de Natura Dei c. 2. to 2. col 497. Euerie one is bound to beleiue that he is chosen and predestinate in Christ to The reprobates are bound to beleiue that they shal be saued eternall saluation When we say Euerie one is bound to beleiue this we except none no not the reprobates who shall nether euer beleiue nor yet can beleiue in Christ The like of the reprobates teacheth Perkins in Casibus Conscientiae cap. 7. col 1329. THE CONFERENCE Scripture expressely biddeth the iustified to feare to take heed lest he fall to worke our saluation with feare to feare lest anie of vs proue reprobate and sayeth that he is happie who is alwaies fearefull The same say Catholiks Protestants expressely bidde the iustified to be secure from all feare from feare of damnation that it is not to be suffered that men be exhorted to feare and bidde men be perswaded that they cannot perish that they haue no cause to feare that they dare assure themselues of heauen as much as Christ himselfe that they are as sure of saluation as if their names were written in Scripture or they heard it out of Gods mouth that they cannot be damned vnlesse Christ be damned And adde that euerie one euen the reprobates are bound to beleiue this and that this a principle of their faith ART XIV WHETHER IVSTIFICATION be proper to the Elect. SCRIPTVRE EXPRESSELY DENIETH. Ezech. 18. ver 24. But if the iust man
and that we should rightly vnderstaÌ„d his meaning Finally Christs hearers do contest the same For they were his Apostles to whome he had made knowne the mysteries of God and therefore of their parte there was no cause to speake otherwise then men vse to do by such kind of words The seuenth head shal be taken from the nature or qualitie 7. From the matter of the matter of the foresaied articles in which Protestants contradict the expresse words of Scripture together with Protestants want of the like opposite words of Scripture which may seeme expressely and without any inference or exposition of Protestants to teach as Protestants doe For the matter of the foresaied articles partely is such as the very light of reason doth see that it is so as the expresse words of Scripture doth teach it to be to wit That God willeth not doth not commandeth not sinne That he tempteth not nor prodestinateth men to sinne that he iustifieth not the impious remaining impious that good workes are necessarie to saluation and the like Partely is knowne to be such by verie experience as That a man hath free will in good and badde that he cooperateth to his conuersion that faith is an act of man and such others Partely it is new neuer heard of before and farre beyond the reach of all reason as is the Eucharist and manie more Now Protestants in all kinds of matter What kind of words Protest want which is in controuersie and almost in all the foresaied articles want expresse words of Scripture which were of purpose spoaken to declare what a thing was and which of themselues plainly and directly without any inference or exposition of men may so much as seeme to say that it is so as Protestants teach Seing therefore that What kind of words Catholiks doe bring in all kind of matter in controuersie and in all the foresaied articles Catholiks do bring both expresse words of Scripture and spoaken of purpose to declare what we ought to beleiue touching that article and which plainely and directly according to their natiue and vsuall sense amongst men without any inference or exposition added to them pronounce that it is so as Catholiks teach and that the light of reason and experience also contest the same sense in such matters as they can reach vnto And that Protestants in none or very few articles can bring anie such expresse words of Scripture which may so much as seeme to be so plaine What Protest oppose against the expresse words of Scripture for them as those are for Catholiks but in all or all most all the saied articles onely bring their inferences or arguments and those composed at least of one humane principle and that in matters which humane reason no way can reach vnto it is mere madnesse to forsake the doctrine the doctrine of the Catholik Church holie Fathers and Councels and the most expresse words of Scripture in all the saied articles and the very light of reason and experience it selfe in manie of them and to harken to the inferences consequences and humane arguments of a few new and disagreing Heretiks For example Seing the Eucharist as it is a matter of faith to wit a Sacrament instituted of Christ and a guift giuen of him to the Church whether it be onely a seale of grace as ProtestaÌ„ts would or the true bodie of Christ as Catholiks beleiue is a new thing instituted first of Christ and neuer heard of before nor falleth vnder the reach of sense or reason but onely of faith and is such as Christ would haue it to be is it not Madnesse to follow mens consequences rather then Gods words madnesse to gather what it is rather by the humane inferences or arguments composed of some few new and disagreing men of one humane principle at least then by Christs owne words and those most expresse and spoakeÌ„ of him purposely for to tell vs most clearely what he would haue the Eucharist to be For who well in his witts will perswade himselfe ether that these men by their humane arguments perceaue better what a thing which falleth not vnder reason is then Christ who instituted it or that they know better what Christ would haue it to be then Christ himselfe or that they expresse Christs meaning more clearely by their arguments and consequences quite opposite to Christs words then he hath done by his owne expresse words speaking by himselfe of purpose for to declare his meaning or finally that Christ expresseth his meaning concerning the Eucharist by a humane principle no where deliuered of him and a humane argument neuer made of him and that also directly opposite to his owne expresse words better then by his owne most expresse and cleare words and those of purpose spoaken for to expresse clearely what he would haue the Eucharist to be Can any maÌ„ beleiue that a few new and disagreing men do vnderstand the supernaturall matters of faith better then God himselfe or that they declare better what they are by their humane inferences and arguments composed of humane principles theÌ„ God himselfe doth by his owne expresse words spoaken by him of purpose for to declare what they are what it is to preferre mans word before Gods word and man before God if this be not Or doth any wise man teach new Notethis things necessarie to be knowne of vs and which cannot be knowne but by his teaching and that but once in his life and a litle before his death onely by contraries to wit by saying that they are that which they are not indeed and neuer saying that they are that which truely they are And shall we thinke that Christ the wisdome of his Father did once onely in his life and neare vnto his death teach vs what the Eucharist is which was then a new thing neuer heard of before and necessarie to be knowne of vs and yet could not be knowne but by his teaching onely by the contrarie to wit by saying most expressely that it was his bodie giuen and broken for vs neuer saying that it was not his bodie but onely a figure thereof if indeed it onely were a figure as Protestants beleiue would God or Gods Scripture as S. Austin writeth â— 33. cont Faâ—stum c. 7. speake in an other manner to vs then ours is No surely vnlesse it would not be vnderstood of vs. And who will say that Is it mens custome to be taught by coÌ„traries it is our manner to be taught new things and that but once and which caÌ„not be knowne but by some Maisters teaching not by our Maisters expresse words spoaken by him of purpose for to tell vs what those things are but by a quite opposite discourse not made of him but of some other and consisting at least of one principle which he neuer allowed By these Reader thou seest clearly as I hope that if Ether Protest contradict the true sense of Scripture or
de Subsidio tom 2. fol. 253. of which corruption of Scripture thus writeth Illyricus vpon this place Some corrupt this text by translating The Cuppe of thanks giuing by which we giue thanks and the text so corrupted they vse in their liturgies in steed of the words of the Institution or holie supper making a duble sacriledge Caluin also in Math. 26. ver 26. not onely expoundeth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by He gaue thāks but also in the very text translateth it when he had giuen thanks And yet as himselfe confesseth there Mathew and Marke vse the word of Blessing Why therefore would not he vse the same word in S. Mathews text Because those words Acts 2. v. 27. Because thou wilt not They change leaue my soule in hell proue that Christs soule descended into hel Beza in his translation An. 1557. thus changeth the text Because thou wilt not leaue my carcasse in the graue Et ad Defens Castell p. 460. he saieth My soule in the text I did translate My carcasse but in my Notes My life but we may also take My soule in steed of the Pronoune Me. Which exposition saieth he is most plaine And he addeth Where as I noted that by the ancient translation my soule the error rose I did it not without cause sith we see that Papists wrest this place especially for to setle their Limbus and the Fathers from thence deuised that descent of Christ soule into hell As if he had saied I was forced to alter the tongue of the holie Ghost because he spoake against me In like sorte because we proue the same out of that passage Act. 2. v. 3◠Foreseing he spoake of the resurrection of Christ for nether was he left in hell c. the French Bibles An. 1562. 1567. 1568. 1605. of Hell haue made Graue as also hath Tremellius done in his Latin translation of the Bible neuewed by Iunius printed at Hannow 1603. Because those words Psalm 5. verss 5. Thou art not a God They change that wilt iniquitie proue that God no way willeth iniquitie or sinne the Kings Bible translateth the place thus That hath pleasure in wickednesse The French Bibles An. 1568. That loueth iniquitie And those of 1588. and 1610. That art not delighted with iniquitie And the like hath Piscator apud Vorstium in Parasceue cap. 3. and Tremellius in this place That so they may defēd their blasphemous doctrine that God willeth iniquitie though he do not loue it Because these words Ezechiel 33. vers 11. Liue I sayeth They change our Lord I will not the death of the wicked but that he be conuerted from his way and liue do proue that God of himselfe willeth no mans death the Kings Bible translateth them thus I haue no pleasure in the death c. and so also doth Musculus in locis tit de veritate Tremellius in this place Piscator in Thesibus l. 2. p. 187. and others That God may seeme of himselfe to will mens death though he take not pleasure in it as say they a sicke man willeth a bitter potion though he take no delighte in it Because the words 2. Thessalon 2. v. 15. Hould the traditions They change which yee haue learnt whether it be by word or by our Epistle do proue that traditions not written are as well to be held as those that are written Beza in his translation An. 1598. changeth the disiunctiue particle whether into the coniunctiue Also in this manner Hould the traditions which yee haue learnt by speach and also by our Epistle Whome follow Author Respons ad Theses Vadimontanas pag. 647. and others An other translation of Beza in Tremellius hath thus Hould the deliuered doctrine which you haue beene taught both by speach and by Epistle Where for whether he hath And and for Traditions Deliuered doctrine as Tremellius for Traditions hath Commandments The French An. 1568. and 1605. haue Institutions and the Queens Bible hath Ordinances Because those words 1. Timoth. 2. v. 4. Who will all men They change to be saued shew that God hath a will to saue all men Beza in that place changeth All into whomsoeuer that God may seeme to haue onely a will to saue whatsoeuer kinde of men In like sorte ib. v. 6. Where the Scripture saieth Who gaue himselfe a redemption for all Beza translateth For whomsoeuer Because that speach 1. Timoth. 4. v. 10. Who is the Saniour They change of all men especially of the faithfull declare that Christ redeemed all men Beza in that place in steed of Sauiour putteth Preseruer And saieth Because the name of Sauiour troubleth manie in that commonly it signifieth eternall life purchased by Christ therefore to auoid ambiguitie I chose rather to say Preseruer As if he had saied Because the word which the Scripture vseth doth shew that Christ purchased eternall life for all therefore I haue changed it for an other Because those words Coloss 1. v. 10. That yee may walke They change worthie of God and 1. Thessalon 2. v. 11. We haue adiured euerie one of you that you walke worthie of God and 3. Epistle of 5. Ihon. v. 6. Whome thou shalt doe well bringing on their way in manner worthie of God do shew that good workes may be worthie of God Beza in all these places for worthie of God hath Agreable to God Tremellius 1. Coloss v. 10. for worthie of God hath It is iust and 1. Thessal 2. It is agreable to God The Kings Bible 3. Ioan. 6. cit hath After a godlie sorte Because Christs words Lucae 7. ver 47. Manie sinnes are They change forgiuen her because she hath loued much insinuate iustification by workes Beza in place of Because in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translateth For. And addeth that he did so that it might be more easily perceaued that in these words is not shewed the cause of remission of sinnes The Kings Bible Illyricus and others follow Beza herein Because those words of S. Luke c. 1. v. 6. They were both They translate ill iust before God walking in all the commandements and iustifications of our Lord without blame helpe to proue that good workes are iustifications and do iustifie Beza though he confesse that the Greek word which S. Luke vseth be to be literally translated Iustifications Yet saieth that he would not so interprete it that saieth he I might take away this occasion of impugning iustification by onely faith and so in steed of Iustifications hath Rites Tremellius hath Righteousnesse Queen Elizabeths and King Iames Bible ordinances Because those words Philip. 2. v. 12. Worke your saluation Translate ill with feare and trembling proue that we may worke our saluation The French Bibles An. 1562. 1568. 1605. 1610. in steed of worke haue Endeauour you that the Scripture may seeme onely to say that we may endeauour to worke but not worke our saluation Because those words Iames 5. v. 16. Confesse
all men because it is saied 1. Tim. 2. v. 6. One Mediator of God and men the man Iesus Christ they limite this to the elect faithfull Beza Epist 28. It is false that Christ is mediator also of the infidels In like sorte Hunnius de Iustif pag. 179. restraineth that saying Hebr. 5. ver 9. He was made to all that obey him cause of eternall saluation to obedience in faith If we proue that vnwritten traditions of faith are to be Touching Traditions beleiued because S. Paul saieth without limitation 2. Thessal 2. ver 15. Stand and hould the traditions which you haue learned whether it be by word or by our epistle they limite this to onely traditions of rites or ceremonies Whitaker Contr. 1. q. 6. cap. 10. Other Protestantes thinke that Paul speaketh of certaine externall matters and rites of no great moment Academia Nemaus Resp ad Tournon pag. 554. By the word Tradition in the Apostles writings is meant ether the application and right handling of doctrine or the appointing of rites and discipline If we proue that Christ committed all his sheepe to S. Touching S. Peter Peter because without anie limitation he saieth to him Ioan. 21. v. 17. Feed my sheepe Whitaker Cont. 1. q. 5. cap. 5. answereth Christ doth not say to Peter Feed all my sheepe but speaketh indefinitely And Beza ib. in vers 15. Must Gods word be thus profaned Surely Christ did not adde All and the difference betwixt vniuersall and indefinite propositions is well knowne As if Protestants did not as well limitate vniuersall propositions as indefinite as appeared in the former chapter Besides Daneus Contr. 3. p. 127. faithfull An indefinite What Protest say of an indefinite proposition proposition is equiualent to an vniuersall And Caluin in 1. Ioan. 3. v. 3. An indefinite speach is as much as an vniuâ—â—sall And 4. Instit c. 17. § 29. It is our parte whatsoeuer is absolutely spoake of Christ so to embrace as without exception that take place with vs which he would say If we proue that the Church is alwaies famous and visible Touching the Church because Isaie c. 2. v. 2. saieth without limitation of time And in the latter dayes the mountaine of the house of our Lord shall be prepared in the top of mountaines and shal be eleuated aboue the litle hilles and all nations shall flow vnto it Et c. 61. ver 9. And they shall know their seed in the Gentils and their budde in the middest of peoples And Miche 4. v. 8. And the remanent of Iacob shall be in the Gentils in the middest of manie peoples as a Lion amoÌ„g the beasts of the forest Whitaker Contr. 2. q. 2. c. 2. answereth The Prophets foretell that no kingdome shal be so glorious no cittie so ample no Empire so large as the Church shal be in the times of the Messias But we neuer read that the Lord hath promised that this maiestie and glorie of the Church shal be constant and perpetuall Et Morton in Apolog. part 1. l. 1. c. 13. The league is indeed perpetuall but this so admirable successe is not alwaies so vniuersall but in a manner peculiar to the age of the Apostles If we proue that the Pastors of the Church be alwaies visible because Christ saieth of them Math. 5. v. 15. A cittie cannot be hid situated vpon a mountaine Whitaker loc cit answereth Albeit Christ say that godlie Doctors and Pastors shall not be obscure nor escape the sight of men yet he saieth not that there shal be alwaies such Doctors which may be as visible as mountaines If we proue that the Church is the pillar of all trueth of faith because S. Paul 1. Timoth. 3. ver 15. without anie limitation calleth her the pillar and strength of trueth Whitake Contr. 2. q. 4. c. 2. answereth In this place is meant not simply all trueth but onely necessarie trueth And Vorstius in Antibel p. 143. The Apostle speaketh not of euerie trueth that howsoeuer pertaineth to religion but onely of holesome trueth or which is necessarie to saluation and that conditionally also to wit so long as she shall remayne the true Church of Christ If we proue that the Church is alwaies infallible in faith because without limitation to anie time she is called loc cit The pillar and strength of trueth P. Martyr in locis clas 4. c. 4. § 21. saieth I graunt She is indeed the pillar of trueth but not alwaies but when she relieth vpon the word of God Confessio Heluet. c. 17. She erreth not as long as she relieth vpon the rock Christ and the foundation of the Prophets and Apostles Daneus Contr. 4. p. 717. The place of Paul speaketh of the visible Church which on earth is the keeper of heauenlie doctrine so long as she is true Bullinger Dec 4. Serm. 5. The Church erreth not so long as she heareth the voice of her Spouse and Pastor Herbrandus in Compend loc de Eccles She erreth not so long as she houldeth and followeth the word of God Of we proue that the Church is to be heard simply in all things because our Sauiour without anielimitation saieth Math. 18. v. 19. If he will not heare the Church let him be to thee as an Ethnik and Publican Whitaker lib. 1. de Scriptura c. 13. sect 1. answereth The Sonne of God himselfe commanded to heare the voice of the Church but not preaching anie thing but Scripture Herbrand loc cit saieth the Church is to be heard as long as she preacheth heauenlie and incorrupt doctrine Moulins in his Buckler p. 84. limitateth this speach of Christ to quarrels betwixt particular men and not to questions of religion The like saied Feild l. 4. de Eccles c. 4. and others If we proue that the Church in teaching cannot erre because Isaias saieth c. 59. v. 21. This is my couenant with them saieth our Lord My spirit is in thee and my words which I haue put in thy mouth shall not departe out of thy mouth and out of the mouth of thy seed and out of the mouth of thy seeds seed saieth our Lord from this present for euer Whitaker libr. 1. de Scriptura cap. 11. sect vlt. answereth This promise is not made to the teaching Church but to the whole Church that is to the elect If we proue that the militant Church is perpetuall because the Scripture saieth that Christs kingdome shal be perpetuall Daneus Contr. 4. p. 718. answereth All these places and the like properly pertaine to that Church which God shall gather in heauen not on earth If we proue that the visible Church is alwaies the true Church because she is called 1. Timoth 3. the pillar of trueth Daneus loc cit pag. 721. answereth Let him know that the visible Church then and so long is saied to be the true Church as long as the voice of heauenlie and Euangelicall trueth soundeth in her If we proue that the visible Church cannot
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
Protestants expound of onely endeauour or desire to do it THE 16. argument shal be taken from thence that words of Scripture which signifie the working or doing of a thing Protestants are compelled to expound of onely endeauour or desire to worke or doe it Thus they delude those words of Scripture which say that some men are iust are perfect auoide euill doe the will of God loue him with all their heart fulfill the law keepe the commandements worke their saluation and the like Caluin in Math. 12. vers 33. those words Ether make a Make good 1. aspire to good tree good c. expoundeth thus It cometh of the free indulgence of God that he vouchsafeth them so honorable a title of good who aspire to goodnesse In Math. 6. v. 9. Thy will be done This sufficeth saieth he to testifie by desire that we Keepé 1. applie their endeauour hate and are sorie for whatsoeuer we see contrarie to Gods will and desire to haue it destroied In Ioan. 15. v. 10. If yee keepe my commandements The faithfull saieth he are accouÌ„ted to keepe Christs commandements when they applie thereto their endeauour albeit they be farre from the marke Vpon that Rom. 8. v. 1. Who walke according to the flesh He saieth they walke according to the flesh not who haue quite cast of all sense of the flesh but who diligently labour to tame and mortifie the flesh that the desire of pietie may seeme to reigne in them Et vers 5. He testifieth that he accounteth not them carnall who aspire to heauenlie iustice but them who are wholy addicted to the world In Philip. 2. vers 3. Worke your saluation We are Worke. 1. aspire to it Iust 1. aspire to iustice saied to worke it when gouerned by the holie Ghost we aspire to heauenlie life In 1. Tim. 1. v. 9. The law is not set for the iust I answere that Paul here calleth them iust not who are wholy perfect as there is none to be found but who with a singular desire of heart aspire to goodnesse Et ib. c. 4. v. vlt. Thou shalt saue thy selfe The Pastour is saied to saue himselfe because that is Worke. 1. Goe forward vsuall that the faithfull worke their saluation when they goe forewarde in the course thereof In 1. Pet. 4. v. 18. If a iust man shall scarce be saued He calleth them iust not who are perfectly iust but who endeauour to liue well In 1. Ioan. 2. vers 3. If Keepe 1. Endeauour we keepe his commandements He meaneth not to keepe the commandements to fully satisfie the law which example can neuer be found in the world but who according to mans infirmitie doe endeauour to frame their life to Gods seruice And ib. v. 5. But who keepeth his word truely in him the loue of God is perfect I answere saieth Caluin that it sufficeth so euerie one according to the measure of grace giuen to him doe aspire to this perfection And ib in c. 3. v. 5. There is no sinne in him They are esteemed of the cheifest parte that is they are saied to be iust and to liue iustly because with a sincere affâ—ction of heart they aspire to iustice This and manie such like Caluin Bucer vpon that Math 7. v. 21. But who doeth the will Doeth 1. Endeauoureth of my Father That is saieth he who with his mynd doth endeauour to frame himselfe to the will of the Father In Math. 12 v. 50. Whosoeuer doth the will of my Father We must must note that to doe the will of the Father is all one as to heare the words of Christ and to doe them that is to endeauour from our heart to doe them And in Ioan. 14. he saieth To keepe the commandement of the Lord here is nothing els but to beleiue that it is true and holesome and to loue it with all our heart Zuinglius in Explanat art 14. Here we vnderstand to doe according to the rule of Christ and precepts of God to come neare to the rule of God and with all endeauour to conforme himselfe to the word of God as farre as a man can in this mortall bodie Et in Luc. 1. tom 4. p. 183. Manie trouble themselues here how they are saied to haue beene iust before God whereas before him no mortall man can be iust This knot is easily loosed if we Iust 1. Endeauour to be vnderstand simply according to the phrase of the Hebrew tongue which calleth them iust before God who for feare of God and loue of iustice endeauour to be innocent and holie Schlusselburg to 7. Catal. Haeret. pag. 235. expoundeth those words Philip. 2. ver 12. in this sorte To worke in this place signifieth to labour and to be carefull of the true way which God hath proposed for to obtaine saluation Pareus l. 4. de Iustif c. 15. saieth Iob indeed is saied to be iust perfect and fearing God and auoiding euill because he was a sincere worshiper of God hauing an earnest desire to doe well Tilenus in Syntagm c. 46. They are called iust and perfect Iust 1. Labour to be who labour for iustice and aspire to perfection Perkins vpon that Galat. 6. ver 2. So yee shall fulfill the Fulfill 1. desire law of Christ Here the Galathians are saied to fulfill the law because God accepteth the sincere affection of the mynd for the full effect And Whitaker libr. 8. contr Dur. sect 49. They are saied to keepe who endeauour to keepe And sect 39. They loued the law with their heart and for that cause they are accounted iust Musculus in locis tit de Peccato What other thing is it I haue kept my feet from all ill way but I haue carefully endeauoured to commit no euill hIaue done iudgement and iustice but I haue had a desire to doe iudgement and iustice Wherefore thus I conclude Who beside the foresaied opposition to the expresse words of holie Scripture are also forced in so manie and so great matters to expound the words thereof signifying effecting working or doing of onely desire to effect work or doe they contradict the true sense of Scripture But Protestants doe so Therefore c. CHAPTER XVII THAT WORDS SIGNIFYING A CAVSE Protestants expound of a way or meane and what the Scripture attributeth to one cause they giue to an other THe 17. argument shal be taken from that Protestants are forced to expound words that signifie a Cause of a way order or meane Thus they depraue those words of Scripture which teach that faith or good workes are the causes of our iustice or saluation Perkins in Cathol reform Controu 4. c. 4. expoundeth those words 2. Corin. 4. v. 17. For that our tribulation which presently is momentanie and light worketh aboue measure exceedingly an eternall weight of glorie in vs in this sorte AfflictioÌ„s Worke. 1. are â—eans worke saluation not as causes effecting it but as means leading vs to it And he addeth
withal Which we must vniuersally and alwaies obserue and hould of workes in the cause of our saluation to wit that they are as a way and certaine markes which lead vs to glorie but not by causing or working it Caluin vpon those words 2. Cor. 7. v. 10. For the sorrow that is according to God worketh pennance vnto saluation that is stable writeth thus Paul enquireth not of the cause of saluation but onely commending pennance of the fruite which it Worke. 1. is as a way bringeth forth doth say that it is like a way whereby we come to saluation In this sorte consequence is rather signified then anie cause And to the same place Pareus libr. 4. de Iustificat cap. 7. answereth No efficient cause but a meane or condition which helpeth ether by it selfe or by accident is signified And Scarpius de Iustification Controuers 12. Pennance is saied to worke saluation not by making it by it vertue but by leading as by a way to saluation The same Caluin in 1. Corinth 7. vers 19. Circumcision is nothing and prepuce is nothing but the obseruation of the commandements of God Here saieth he Paul disputeth not of the cause of iustice nor how we obtaine it but onely to what the faithfull ought to bend endeauour And vpon that Wash 1. feele Actorum 22. vers 16. Be baptized and wash away thy sinnes Ablution he saieth he signifieth not the cause but is referred to Paules feeling who hauing receaued the Symbol knew better that his sinnes were forgiuen And 3. Institution cap. 4. § 36. he saieth Where sinne is saied to be purged by mercie and bountifulnesse Prouerb 16. is not meant that by them it is recompensed in the sight of God but is shewed that they shall find God mercifull to them who forsaking vice are turned to pietie as if he had saied Gods wrath is appeased when we leaue our wickednesse And ibidem cap. 14. § vltim hauing obiected to himselfe that the Scripture declareth that good workes are the cause that God doth fauour them he answereth That which in order goeth first he calleth the cause of that which followeth In this manner he deriueth Cause 1. a step sometimes eternall life from good workes not that it is giuen for them but because whom God hath chosen he iustifieth that afterward he may glorifie the former grace which is a steppe to the later he after a sorte maketh a cause Finally by these kinde of speaches order is rather signified then cause Pareus l. 3. de Iustif c. 12. saieth that by those words 2. Timoth. 4. I haue fought a good fight the order and way to the crowne is noted not the cause So that what the Scripture maketh the cause according to these men is onely a meane a way steppe or order In like manner what the Scripture attributeth to one cause they giue to an other as what it atttibuteth to good workes they giue to faith onely what it ascribeth to faith or Sacraments they appropriate to God alone Zuinglius l. de Prouident cap. 6. When Paul writeth to Hearing 1. Spirit the Romans that faith cometh of hearing in the same manner he attributeth that to the nearer cause and more knowne to vs which cometh onely from the Spirit and not from outward preaching And in Math. 4. Oftentimes that is attributed to the later which belongeth to the former as to workes which rather belongeth to faith and againe to faith which most properly Workes 1. faith and truely belongeth to Gods election Sadeel de ver Peccat remiss p. 139. answering to those words Prouerb 16. Iniquitie is purged by bountie and mercie saieth That is attributed to the effects which is proper to the cause after the vsuall manner saieth he of Scripture That is attributed to their vertue which properly is to be attributed to the benefit of Christ alone Illyricus in Claue part 2. tract 6. Faith word and Sacraments Faith c. 1. God are saied to saue vs whereas God alone doth those things And ibid. Thy faith hath saued thee whereas onely Gods mercie and omni potēcie apprehēded by faith doth that And he addeth Scripture oftentimes attributeth things not to their true causes Oftentimes effects are attributed by the Scripture to not true or not principall causes Herevpon it cometh that there is often mention of Alleosis with Zuinglius and of Metalepsis with others by which figures what the Scripture giueth to one thing they transfer to an other Which Alleosis Zuinglius in Exegesi to 2. f. 350. calleth interchangable speach but Luther in Hospin part 2. Histor f. 57. termeth it the Diuels mask Wherefore thus I argue in forme Who gaynesay the expresse words of Scripture in such sorte as we haue seene in the first booke and besides in manie and weightie matters words which signifie a cause do expound of a way meane or order and what the Scripture attributeth to one cause do transferre to an other they contradict the true sense of holie Scripture Protestants doe so Therefore c. CHAPTER XVIII THAT WORDS OF SCRIPTVRE Which say a thing is Protestants expound by ought to be THE 18. argument shal be because what the Scripture saieth Is Protestants expound It ought to be Pareus l. 2. de Iustif c. 7. those words 1. Ioan. 2. v. 5. But he that keepeth his word in him the charitie of God is Is. 1. ought to be perfected expoundeth thus The sentence of S. Ihon as others such like is to be vnderstood of right or dutie not of fact What kinde of charitie ought to be not what kinde is in vs. And ibid. those words Coloss 3. v. 14. Haue charitie which is the bound of perfection he glosseth thus Charitie is called the bound of perfection not which we haue but which we ought to haue and which we shall haue in euerlasting life Et l. 4 c. 11. those words Deuter. 30. v. 6. Our Lord God shall circumcise thy heart and the heart of thy seed that thou maist loue thy Lord God with all thy heart He interpreteth in this sorte The promise to loue God with all thy heart ether speaketh of dutie how we ought to loue God to wit sincerely and perfectly or it speaketh of sinceritie And the same Pareus l. 4. de Grat. lib. arbit c. 6. that sentence of the Apostle 1. Tim. 3. he thus expoundeth The Church is called the pillar and strength of trueth of dutie because she ought alwaies to be so albeit she be not so alwaies in act The same he hath in Gal. 2. lect 18. Moulins in his Bucler pag. 50. and others Tilenus in Syntagmate cap. 46. writeth that in those places Ioan. 14. v. 21. Rom. 13. 8. and Gal. 5. 14. Where the Scripture affirmeth that those who loue God doe keepe his commandements it meaneth not of mans power to performe the law but of our dutie His meaning is that the Scripture meaneth not that who loue God keepe
power of death Albeit Soule 1. Dead bodie Hell 1. Graue nothing hindreth by Soule to vnderstand synechdochically the very bodie and that also dead and to take the name of Hell for the Graue Expositions by quite contraries They expound also the words of the holie Scripture by quite coÌ„traries For touching faith wheÌ„ S. Iames c. 2. saieth that a man is not iustified by faith onely they say he meaneth not of faith but onely of a shaddow or dead image of faith So Faiâ—b 1. Not faith Zuinglius Caluin Beza vpon that place Luther in Postilla in Dom. 9. post Trinit Bucer in Math. 8. Whitaker l. 1. coÌ„t Beleiue 1. Deceaue themselues and others Dur. sect 13. others In like sorte the word Beleiue in that Luc. 7. v. 13. They beleiue for a time with them signifieth not to beleiue but to deceaue mens eyes and their owne mynd with a deceitfull shew of faith So Caluin 2. Instit c. 2. § 10. Where he calleth this beleife a shaddow and shew of faith and saieth that it is of no reckoning and vnworthie of the name of faith When S. Ihon. 12. ver 23. saieth Manie beleiued in his name Caluin ibidem thus expoundeth him Their faith was preposterous It is euident that their faith was not true and lawfull Luther in Postil in Dom. Quinquagues saieth that when S. Paul 1. Corinth 13. Writeth If I haue all faith c. he doth not speake of Christian faith In like sorte To be illuminated To taste the heauenlie guift and to be made partaker of the holie Ghost Hebr. 6. vers 4. according to them is not to haue true light or the holie Ghost but onely to haue some such thing So Caluin 3. Instit c. 2. § 11. and. 12. and Heb. loc cit ibique Beza and others Moreouer faith to be consummated by workes Iac. 2. v. 22. in their opinion is not to be consummated or perfect by Perfected 1. Not perfected workes but to be tried to be such Caluin ibid. It is saied to be perfected by workes not that it taketh thence perfection but be cause it is proued to be true thereby Finally when Christ Ioan. 6. calleth faith a worke Zuinglius l. de relig c. de orat expoundeth Worke. 1. No worke him So he calleth it a worke as by the contrarie sense he would say yee shal be made happie by faith and by no worke And in this sorte they depraue all those places of the holie Scripture which teach that the euil or reprobates do beleiue are illuminated doe repent and the like Touching workes they denie that To worke in that 2. Cor. Touching workes 7. v. 10. Sorrow according to God worketh pennance stabill to saluation signifieth not To Cause but onely to goe before saluatioÌ„ Caluin ib. For he inquireth not of the cause of saluatioÌ„ but onely coÌ„mending pennaÌ„ce as a fruite which it worketh saieth that it is like a way by which we come to saluatioÌ„ Likewise worke your saluatioÌ„ Phil. 2. with theÌ„ doth not coÌ„mand vs to worke our saluatioÌ„ but onely to doe those things which become theÌ„ that are to be saued For thus Zuinglius vpon that place For Paul in this place commandeth not to doe good works that we may get saluatioÌ„ by theÌ„ but that we may doe those things which become the childreÌ„ of God who are saued by faith WheÌ„ the Scripture saieth Feare of God expelleth sinne Almes purgeth sinne expelleth sinne By mercie sinnes are purged Kemnice in locis part 2. de arg answereth It speaketh not of propitiation or satisfactioÌ„ for sinne but saieth that sinnes are auoided eschewed So that to expell to purge to extinguish sinne is not to purge sinnes already coÌ„mitted but onely to beware of coÌ„mitting theÌ„ To be doers of the word Iac. 1. v. 22. in their opinioÌ„ is not to be doers of the word but hartely to embrace it Caluin ib. A doer here doth not signifie him who satisfieth the law and fulfilleth it in all points but who hartely embraceth the word of God by his life in earnest witnesseth that he beleiueth Perfect charitie 1. IoaÌ„ 2. v. 5. With theÌ„ is not perfect but true Beza ib. It is not inquired in this place who loueth God perfectly but who loueth him truely To doe the will of God 1. IoaÌ„ 2. v. 17. according to theÌ„ is not to doe but to beleiue Caluin ib. If anie obiect that done what God coÌ„mandeth the answere is at hand that here is no speach of the absolute keeping of the law but of the obedience of faith In like sorte Doe this Luc. 10. v. 28. With them is not to doe but to beleiue Luther in Gal. 3. to 5. p. 345. The meaning of this place Doe this and thou shalt liue is this Thou shalt liue for this faithfull doing or this doing shall giue the life for onely faith In this sorte iustification is attributed to onely faith as creation is to the Godhead Weomen in those words Apoc. 14. v. 4. These are those who were not defiled Weomen 1. not weomen but idols with weomen according to their mynd signifieth not weomen but idols Tilenus in Syntagm cap. 47. It is not meant of carnall copulation with weomen but of spirituall whoredome with idols Forsooth least virginitie might be thought to haue a speciall reward in heauen Iust and Iustice Ezech. 18. vers 14. When the iust shall turne himselfe from his iustice with these men signifieth not iust nor iustice Pareus lib. 3. de Iustif cap. 14. My aduersarie wrongfully wresteth this Scripture from temporally iust to truely iust They doe Rom. 2. v. 14. those things which are of the law is not meant of doing but of commanding Beza ib. edit 1565. That is they command honest things and forbidde dishonest For Paul speaketh not this of the obseruation of the law but onely of that maÌ„ner which euen profane people followed in making laws Touching sinnes Iniquitie in those words Prouerb 16. Touching sinne Iniquitie 1. not iniquitie vers 6. Iniquitie is redeemed by mercie and trueth with these men is not iniquitie or sinne but temporall punishment Kemnice in locis part 2. tit de Argum. Mercie is an expiation not of sinne but of temporall punishment Sinnes to be takeÌ„ away 1. Ioan. 1. vers 29. is not to be taken away but onely not to be imputed Caluin ibid. Albeit sinne do perpetually stick in vs yet in Gods iudgement it is none because being abolished by Christs grace it is not imputed In like sorte To be blotted out like a mist Esaiae 44. is not to be blotted out but to be not imputed Bidenbachius in Consensu c. p. 724. Our sinnes are saied to be blotted out as a mist to be cast behind the back and to be drowned in the depth of the sea not as if they were no more but because they are not imputed to the beleiuer Touching Iustification Grossius in Apol. pro Disput Touching
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
which Protestants assigne I let passe that the Lutherans say that the Sacramētaries had their exposition of the Scripture frō the Diuell and that Luther professeth that he was taught of the Diuell as perhaps we shall proue an other time at large Wherefore thus I make my 28. argument They who in so manie and weightie matters do expressely contradict such plaine words of Scripture and yet haue no infallible way to attaine to the true sense thereof must needs contradict the true sense of Scripture But Protestants be such Therefore c. CHAPTER XXIX THAT PROTESTANTS ARE FORCED to admit no Iudge in the Church to whose iudgement they will stand THE 29. Argument wherewith we will proue that Protestants are against the true sense of Scriptrue shal be because their doctrine is so plainelie against Scripture as they dare not admit anie Iudge thereof For thus Zuinglius tom 1. in Explanat artic 67. Protest admit Iudge I suffer no man to be iudge in the matter of trueth and faith Whitaker Contr. 1. quaest 5. c. 4. God hath reserued to himselfe the iudgement of religion and hath not graunted it to anie man And Contr. 4. q. 1 c. 2. There is now no infallible iudge on earth which is man Vorstius in Antibel pag. 80. We haue proued that onely Christ or the holie Ghost speaking plainely in Scripture is to be accounted this supreme iudge of controuersies of faith Pareus in Colleg. Theol. 4. Disputatio 2. The supreme iudge of interpretations of Scripture and controuersies of faith from whome there is no Appeale is is no man now nor since the Apostles nether Church nor Councell c. Lutherans in Colloq Ratisb Session 9. Proue this that besides the written law there must be an other visible iudge appointed The like saieth Academia Nemausiensis Resp ad Tournon Eliensis resp ad Apol. Bellarm. c. 14. Feild l. 3. de Eccles cap. 13 16. Moulins in his Bucler art 3. sect 6. and other Protestants commonly But that there must needs be admitted a iudge in the Church to whose iudgement we must stand I proue First out of Scripture For Deut. 17. it is saied If thou perceaue that There must needs be a Iudge the iudgement with thee be hard and doubtfull thou shalt come to the Preists of the leuiticall stock and to the Iudge that shal be at that time and thou shalt aske of them who shall shew thee the trueth of the iudgement and thou shalt doe whatsoeuer they that are presidents of the place which our Lord shall chuse shall say and teach thee according to the law and shalt follow their sentence nether shalt thou decline to the right hand nor to the left hand But he that shal be proud refusing to obey the commandement of the Preist who at that time ministreth to our Lord thy God and the decree of the Iudge that man shall die Behould a Iudge instituted in the Church vnder the law and him to be obeyed vnder paine of death Likewise Math. 18. Christ saieth If he will not heare the Church let him be to the as an Ethnik and Publican And Actor 15. When the Christians did disagree about the obseruation of Iewish ceremonies they apointed that Paul and Barnabas should goe vp and certaine others of the rest to the Apostles and Preists in Hierusalem vpon this question and all true Christians submitted themselues to their decree and S. Paul commanded it to be kept And the like practise hath beene euer obserued in the Church and they held for Heretiks who did not submit themselues to the iudgement of a lawfull Councell Secondely I proue it out of the Fathers For thus S. Ciprian Epist 55. For nether are Heresies risen or Schismes sprung from anie other roote then because the Preist of God is not obeyed nor beleiued that there is one preist for a time in the Church and one Iudge for a time in steed of Christ Loe to denie that there is a iudge in the Church in steed of Christ is the occasion of all Heresies and Schismes And S. Austin l. 1. cont Crescon c. 33. Whosoeuer feareth to be deceaued in the obscuritie of this question let him aske the Church of it whome the holie Scripture doth shew without anie doubt Thirdly because it was euer the custome of Heretiks Heretiks denie a Iudge to denie that there is a Iudge in the Church Whereupon the Donatists in Breuic Collat. say that Christ must be the iudge of this cause stirring vp enuie to Catholiks because they had requested a man to be iudge Fourthlie I proue it by reason because it is a plaine argument of an euill cause that the Patrons thereof dare not submit it to the iudgment of anie Iudge in the common wealth Besides there can be no peace in anie societie or commonwealth vnlesse beside the laws there be some Iudge who may determine matters and to whose iudgement men must stand And who denie such Iudges ether mantaine an ill cause or loue not peace but continuall braules For these and the like arguments Protestants sometime Protest sometime admit a Iudge in Words in words doe admitt a Iudge in the Church For thus Whitaker Cont. 1. q. 5. c. 4. I confesse that in euerie common wealth there ought to be Iudges who may make an end of contentions amongst men Et c. 7. God indeed hath left a Iudge to his Church but who it is now is question and debate betwene vs and the Papists Eliensis cap. 14. cit But beside the law there is need of another liuely Iudge Who denieth that Melancthon in Resp ad Ant. Bauar tom 3. We openly confesse that there must be iudgments in the Church But indeed they will haue the Scripture onelie to be this Iudge For thus Zuinglius disput 1. to 1. I will neuer admit any other iudges beside the holie Scriptures Which is in word to admit a Iudge and in effect But not in effect to denie him For the Scripture is the law of Christians and therefore not their Iudge who is to giue sentence according to the law And the Lutherans in Colloq Ratisbon sess 1. when they had saied that Scripture is the rule and square of faith afterward doe adde It is one thing to shew the Iudge◠another to shew the rule Wherein they plainelie distinguish the Scripture and the Iudge Moreouer the testimonies of Scriptures of Fathers and the reasons before alledged do proue that there must be a liuelie or speaking Iudge in the Church which is different from the law or Scripture Finallie it is fond to make Protest iudge can nether heare nor speake such a Iudge and him onely who is both deafe and dūbe and who can nether heare those that contend nor pronounce sentence nor compell them to obey it Furthermore as hath beene often saied in most controuersies betwixt vs and Protestants Scripture doth not so much as seeme to giue sentence for Protestants vnlesse it be
Christi c. 23. They who haue giuen their first promise to God of a single life haue indeed iudgement and reprehension Caluin vpon this place saieth that these widdows gaue away their libertie to marrie and did free themselues from the bound of marriage for all their life and did depriue themselues of the libertie to marrie How then did not they sinne by marrying Touching Iustification they teach that it is neuer last Of Iustification l. 1. c. 17. art 15. Which is contrarie to Scripture to Scripture as Confess Saxon. cap. 11. confesseth in these words By the saying of Luke He goeth and bringeth other spirits and the like sayings it is manifest that some regenerate do contristate and cast of the holie Ghost and are afterward cast away of God and become guiltie of his wrath and eternall punishment Touching eternall life they denie that it is a reward l. 1. Of eternall life c. 18. art 1. And yet thus speaketh Apologia Confess Aug. in Melancthon tom 3. The Scripture calleth eternall life areward Agayne The name of reward in this manner agreeth to eternall life because eternall life rewardeth good works Touching Hell they denie that it is a place l. 1. c 18. act Of Hell 7. Which to be contrarie to Scripture thus confesseth Bucanus loc 4. Hell is a certaine place hid and horrible appointed of God for damned men and Angels to their eternall paine Nu. 16. 30. Math. 8. 12. Et Piscat or l. 1. loc 22. The Scripture euerie where testifieth that the damned shall suffer these torments in hell to wit a place vnder earth appointed for their punishment And Regius in loc tit l de Peccato The Scripture expressely deputeth twoe places for soules heauen for the good and hell for the badde Touching the law of God they denie that we may pray Of Gods law for the fulfilling of it lib. 1. c. 19. art 5. And yet thus writeth Perkins in Explic. orat Dom. Be done that is let obedience be giuen to it let it be fulfilled of all men Concerning mans will they denie that it is free in euill Of mans will l. 1. c. 21. art 2. And yet thus writeth Regius in locis tit de Peccato To say with Maniche that man cannot auoide sinne this error is heresie Rogers on the 10. Article The Maniches affirmed how man is not voluntarily brought but necessarilie driuen vnto sinne These and manie moe Protestanticall doctrines Protestants themselues confesse to be contrarie to the true sense of holie Scripture Why then may not we conclude that ProtestaÌ„ts do contradict the holie Scripture seing besides all the foresaied arguments they themselues plainely confesse it of manie points of their doctrine Which was the end and scope of this worke PERORATION Or Conclusion to the Reader THov hast seene good Reader in this worke Catholiks aduantages for Scripture ouer Protestants what great aduantage Catholiks haue ouer Protestants euen for the written word of God or holie Scripture Thou hast seene that the Catholik doctrine in more then twoe hundred and sixtie points of coÌ„trouersie relieth vpon the expresse word of God whereas the Protestants Doctrine relieth vpon humane principles humane conferences humane consequences that is vpon the word of man Thou hast seene that the holie Scripture in all these foresaied articles giueth sentence for the Catholik doctrine and condemneth the Protestant in expresse words and those purposely spoaken and in their plaine vsuall sense in which such words vse to be spoakeÌ„ and taken of men then the which no sentence can be giueÌ„ clearer or manifester Thou hast seene how manie how voluntarie how intollerable corruptioÌ„s both of the words and sense of Scripture Protestants are forced to make lest they should seeme to be condemned by the sentence of holie Scripture They haue now that Iudge to whome alone they appeale let them heare him let them submit themselues to his sentence He speaketh plainely directly and purposely and as I saied in the plaine and vsuall sense in which men vse such words that I may not say also in the sense in which he is vnderstood of the holie Fathers and the Catholik Church Now all and the onelie pretext of Protestants touching the Scripture is taken away For who vnlesse he will shut his eyes doth not see but that they are most plainelie condemned of the Scripture who are condemned of it in so manie and so weightie articles in such plaine words and so cleare sense and that it is but a vaine strugling to seek to obscure the clearnesse of such a sentence by humane glosses and expositions such as were neuer wanting nor euer wil be wanting to anie Heretik The Protestants haue often cried that the Scripture is the onelie rule and foundation of faith that faith relieth onelie vpon Scripture which I would to God they would follow in the foresaied 260. articles and let goe their owne glosses and consequences which are not sound in Scripture and follow them who produce the expresse word of God against the word of man Which counsail though it of it selfe be most reasonable yet because they will more willinglie follow it when they shall heare it approued by their owne Maisters I will here set downe the words of some of them Luther in Postilla in Festo Assumpt Alwaies Protest aduise vs to follow them that follow Scripture sticke to thâ—se things which are clearely deliuered by the Scriptures and relie not vpon that which hath not manifest authoritie in Scripture The Protestante Princes in Praefar libr. Concordiae In true simplicitie of faith they shall firmely insist in the plaine words of Christ which is the surest manner and fittest to teach the ignorant Melancthon in Actis Wormat. tom 4. When the letter is plaine it is manifest we must not goe from it Et ib. in Resp ad Staphilum Nether is it to to be doubted but that the letter when there is no obscuritie or anbiguitie is to be preferred before all the decrees of all men Againe Where the word is manifest and without obscuritie or ambiguitie it is impietie to teach or thinke the contrarie And in Hospin part 2. Histor fol. 115. What wil be in time of tentation Harken to this Protestants when the conscience shall aske what cause it had to goe from the recaued doctrine of the Church Then these words This is my bodie wil be lightnings What will the terrified mynd oppose against these with what Scripture with what word of God will she strenghthen and perswade her selfe that it was need to interpret them by a metaphor They seeme not to be well acquainted with these disputes who so much delighte in wit as them more admire subtilly deuised reasons then the words of Scripture Iames Andrews in Colloq Montisbel pag. 456. Let them examine and iudge the doctrine of both partes not by humane glosses but by the word of God Zuinglius libr. de Author sedit tom 2. As often
other expresse words are directly contrarie And let that faith or rather infidelitie fall perish vanish which in more then 260. articles is condemned of such words of God and in such a sense and in most points is onely supported by humane consequences humane conferences and humane reasons or arguments These are the points Christian Reader taken out of How Protest handle the letter of Scripture the first booke which I desire to fasten and engraue in thy memorie which yet will be more forcible if thou adde to them things which I haue set before thy eyes in thy second booke For there I haue shewed that the holie Scripture doth so manifestly condemne the Protestants doctrine as that touching the letter thereof they are forced to reiect some openly others priuilie to scrape out to call some in doubt to adde some to translate some wrong and change the order of others Touching the propositiōs How the sayings of Scripture they are compelled to say that some of them were certainlie knowne of God himselfe others not spoaken according to his owne mynd others spoaken ironically mimeticallie hyperbolicallie by fiction and amplification and to change vniuersall propositions into particulars vnlimited into limited absolute into conditionals these that were spoakē simply into those that were spoakē in parte and those that were spoaken of one time into those that were spoaken of an other Touching the single How the simple words words of Scripture they are forced those words which signifie the doing of a thing to expound of endeauour to doe it those which signifie the cause to expound of the way or means to an end Which signifie that a thing is to expound that it ought to be Which signifie a true thing to expound of an apparent or signe thereof to expound words by diuerse by disparate or vnlikelie yea by opposites or contraries to deuise all kinde of figures when the proprietie of the word is against them to find out new and neuer heard of distinctions to reiect the vnanimous exposition of Fathers Church and Councels to frustrate the ends of the passion of Christ to take out of the world all true vertue and to open the way to all vice to confesse that they hould opinions her to fore condemned for heresies of the Church and Fathers to acknowledge that some of their opinions are plainely blasphemous and finally which is the end of this worke directly opposite to holie Scripture Who I say in more then 260. articles of cōtrouersie not onelie oppose themselues to the expresse words of Scripture spoaken of purpose to tell vs Gods meaning cōcerning matters that farre passe all mās reach in their proper sense and in which men vsuallie vnderstand them and to which no other places of Scripture are directlie opposite but also laie violent hands vpon the sacred letter or word change almost all the kinds of propositions which the Scripture vseth impiouslie depraue the sense of the words reiect the exposition of Fathers Church and Councells make voide the ends of Christs passion take away all vertue and bring in vice and finallie confesse that diuers of their opinions are blasphemous contrarie to scripture they are to be accounted auoided and eschewed not onely as Heretiks condemned by the Scripture and holie Church but euen of themselues A note to the Reader I HAVE not set downe the editions of the Protestants bookes which I cite in this worke because I haue done that in my booke de Authore Prot. Ecclesiae put forth An. 1619. Where he that list may see them as also he may there see the laws which I prescribe to him that will answere ether that booke or this Moreouer in this English worke I doe not cite the English words of our English Protestant writers because I had not their English works at hand but translate them out of their Latin works Besides I am not so curious to cite the leafe or page as I was in the Latin edition because the vnlearned will not be able to seeke the Latin and the learned Reader will rather I suppose peruse my Latin copie where he shall find the leaues or pages as carefully cited as I could doe by the errors of the Scribe or Printer whose fault no discret reader will impute to me and whose error I hope is no where to be found both in the number of the chapters and of the leaues or pages together So that the one of them may bring the Reader to the place which I alledge if the other chance to be misprinted Laus Deo Virginique Matri AN INDEX OF THE CHAPTERS and Articles contained in the first booke CHAPTR 1. Of the owners of Scripture Whether Catholiks or Protestants be true owners of the Scripture CHAP. 2. Of God ARt 2. Whether God willeth sinne page 45. 2. Whether sinne pleaseth God p. 49. 3. Whether God hateth sinne p. 50. 4. Whether God worketh sinne p. 51. 5. Whether God ordaineth sinne to be p. 33. 6. Whether God commandeth sinne p. 56. 7. Whether God tempteth to sinne p. 57 8. Whether God necessitateth to sinne p. 59. 9. Whether God hateth all that sinne p. 61. 10. Whether God iustifieth the sinner remaining a sinner p. 62. 11. Whether God be angrie with the faithfull when they sinne p. 65. 12. Whether God be delighted with good works p. 67. 14. Whether God be serued by good works p. 69. 15. Whether God esteeme of good works which are not commanded 70. 16. Whether God be appeased by good workes p. 71. 17. Whether God will haue his commādements kept p. 73. 18. Whether God loueth all men p. 75. 19. Whether God would haue all men to be saued p. 77. 20. Whether God would haue some cōuerted who will not conuert p. 78. 21. Whether God call all men p. 80. 22. Whether God of himselfe will the death and damnation of men p. 81. 23. Whether God dāneth men for sinne p. 85. 24. Whether God can doe all things p. 86. 25. Whether God can make a Camell passe through a needls eye p. 88. 26. Whether God can doe that which shall neuer be p. 90. 27. Whether Gods miracles be a sufficient proof of trueth p. 91. Chap. 3. Of Christ Art 1. Whether God the Sonne had his being of his Father p. 96. 2. Whether Christ was predestinated the Sonne of God p. 97. 3. Whether Christ as man is to be adored p. 98. 4. Whether Christ as man could worke miracles p. 100. 5. Whether Christs humanitie be euerie where p. 102. 6. Whether Christ as man be head of the Church p. 104. 7. Whether Christ as man made lawes p. 105. 8. Whether Christ as mā be Iudge 107. 9. Whether Christ made a new testament p. 109. 10. Whether as man he were ignorant p. 111. 11. Whether as man he were a sinner p. 113. 12. Whether he refused to doe the office of a Redeemer p. 116. 13 Whether he was assured of his saluation 118 14 VVhether he had commandment
into absolute p. 668. Chapt. 12. That Protestants change manie causall speaches of Scripture into not causal p. 670. Chapt. 13. That what is simply spoaken of Scripture they make to be spoaken in parte p. 674. Chapt. 14. That they will not vnderstaÌ„d the speaches of Scripture of that time of which it speaketh p. 678. Chapt. 15. That of manie sayings of Scripture they make one p. 681. Chapt. 16. That words which signifie effecting a thing they expound of endeauoring p. 683. Chapt. 17. That words which signifie a cause they expound of a way or meane p. 686. Chap. 18. That words which signifie a thing to be they expound that it ought to be p. 689. Chapt. 19. That words signifying a true thing they expound of an apparent p. 690. Chapt. 20. That they are forced to expound the words of Scripture by diuers by disparats and contraries p. 696. Chapt. 21. That they are forced to deuise improprietie of words and all figures p. 712. Chapt. 22. That they are forced to coyne manie distinctions friuolous repugnant and vnheard of p. 719. Chapt. 23. That they confesse that they teach against the vniforme consent of Fathers the Church and Councels p. 731. Chapt. 24. That they confesse that they teach ould damned heresies p. 740. Chapt. 25. That they confesse that some of the Protestants opinions are blasphemous p. 744. Chapt. 26. That they make frustrate the ends of Christs incarnation and passion p. 755. Chapt. 27. That they take away all vertue and open a way to all sinne p. 758. Chapt. 28. That they haue no infallible interpretation of Scripture p. 763. Chapt. 29. That they admit no Iudge to whose iudgment they will stand p. 769. Chapt. 30. That sometimes they confesse their doctrine to be contrarie to holie Scripture p. 757. Peroration or Conclusion to the Reader p. 791. FINIS Faults escaped in the printing In the Preface to the booke Page 5. line 8. let is Correction let vs. ibid. l. 26. sixte cor sixtie p. 8. l. 15. is most cor is a most ib. ease cor easie ib. l. 38 dele all p. 9. l. 10. gods cor God p. 12. l. 2. thefe cor these p. 15. l. 34. for as cor so for as p. 17. l. 37. like most c. cor like boost of them all But this most c. p. 19. l. 7. proporse is cor propose p. 20. l. 37. Word cor worke p. 23. l. 31. proportions cor propositions p. 25. l. 27. Workes cor worke is p. 26. l 10. if cite cor I cite p. 27. l. 20. thaught cor taught In the booke Pag. 2. line 18. hould cor hold p. 3. l. 28. herie cor heire p. 6. l. 1. with cor with them p. 10. l. 28. for better cor far better p. 14. l. 20. be cor he p. 20. l. 19. rocke cor the rocke p. 23. l. 21. right cor night ib. l. 27. image cor of Image ib. l 28. not cor nor p. 25. l. 2. whas hed cor washed p 28. l. 36. sweel cor sweet p. 48. l. 3. damnations cor damnation p. 49. l. 33. dath cor doth p 50. l. 23. aboues cor aboue p. 51. l. 13. vn cor vnto p. 52 l. 10. is cor his p. 53. l. 21. it cor is p. 55. l. 11. to will cor to witt p. 56. l. 25. for cor for to p. 65. l. 5. punisheth cor he punisheth ib. l. 16. hath anger cor hath no anger p. 68. l 17 Manlins cor Moulins p. 69. l. 19. to will cor to wit p. 74. l. 31. declare cor deelared p. 80. l. 13 came cor come p. 81. l. 22. burdered cor burdened p. 82. l 32. shat cor that p. 92. l 36. as once cor at once p 102. l 22. forgiuen cor forgiuing p. 105 l. 3. know cor bow p 123. l. 26. obut cor but. p. 138 l. 14. cannot be cor cannot but be ib. l. 35. bought cor brought p. 145. l. 27. came cor come p. 146. l. 19. enioyned cor enioyed p. 155. l. 19. two cor to p. 156. l. 17. any cor an p. 177. l. 16. workesse cor workes p. 182. l. 3 mayes cor wayes p. 191. l. 24. opposition cor exposition p. 193 l. 23. affirmeth cor denyeth p. 194. l. 1. affirme cor deny ib l. 3. denie cor affirme p. 202 l. 5. one cor are ib l 26. deny cor affirme p. 209 l. 23. diuel cor dwell p. 210. l. 24. priests cor priest p. 211. l. 13. whether do cor whether Pastors doe p 313. l 17. followes cor fellowes p. 215. l. 17. port cor part p. 218. l. 20. as cor was p. 260. l. 1. roshly cor rashly p. 269. l. 26. if cor of p. 271. l. 34. of pastie cor or pastie p. 274. l. 35. if the cor of the. p. 278 l. â—8 them cor then p. 289. l. 10. he cor be ib. l. 20. ad cor and p. 305. l. 17. descricbed cor described p. 309. l. 1. of cor a. ib. l. 25. husband cor her husband p. 315 l 20. to God cor God p. 317. l 27. beleuie cor beleiue p. 328. l 22. with cor with hearte p. 331. l. 6. faith saieth cor sith faith p 341. l. 1. Catholikes cor Protestants p. 342 l. 4. not cor nor p 343. l. 12. strang cor strong p 346. l. 12. derswasion cor persuasion p 349. l. 17. this cor they p. 355. l. 15. leefe cor leese p. 357 l. 16. sauing cor saying p. 365 l. 18. art cor are p. 377. l. 5. Com cor Rom. p. 396. l. 19 youehall cor you shall p. 409. l. 3. of self cor of it selfe p. 420. l. 21. promise cor promised p. 426. l. 26. suo cor sua p. 444. l. 9. him not cor him not p. 448. l. 22. eath cor death p 458. l. 23. faith cor sayeth p. 460 l. 9 with cor which p 465. l. 17. then cor them p. 487. l. 22 as cor of p. 489 l. 18 lete cor let p. 490. l. 17. to cor to be ib. l. 20. that cor then p. 514 l. 8. the cor then p. 522. l. 5. buÌ„od cor bound p. 542. l. 19. alone cor all one p 543 l 17. styme cor slyme p. 545. l. 12. thoum y cor thou my p. 550. l 22. as cor of p. 634. l. 3 there cor their p. 636. l 30 prayed cor prayers p. 639. l. 12. and tyme dele tyme. ib l 24. boasting cor that boasting p. 656. l. 13. fourth cor forth 657 l. 29. vniusall cor vniuersall p 659 l 6. of cor if p 662. l 18. conceaue cor conceaued p. 664 l 27 as cor as to p. 673. l. 28. of kinde cor kind of p 690. l. 27 month cor mouth p. 691 l. 2. the cor he p. 698. l. 29 be confessed cor confesse p. 704. l 2. to cor to be p. 709. l. 22. merly cor merily p. 728. l. 29 perfectiuely cor perfectly p 732. l. 4. are cor or p 734. l. 21. forbiddacne cor forbiddance ib. l. 32. dot cor not p. 743. l 14. must cor most p. 748. l. 31 men cor man p. 750 l. 25. of power cor power of p 764. l 10. learned cor vnlearned p. 773 l 6. is in cor in p. 774. l. 4. distruction cor distinction p. 775 l. 28. willeth cor willeth not p. 790. l. 20. last cor lost p 793 l. 18. them cor they p. 794. l. 19. then cor them In the Margents Pag. 20. not rocke cor not the rocke ib keyos cor keyes p. 27. diuarce cor diuorce ib aduantrie cor aduoutrie ib. to worke cor a worke p. 65 euer cor Eue. p. 118. the cor he p. 146 heauen cor heare p. 161. followed cor followed p 223. bod cor bad p. 226. hane cor haue p. 240 their 's cor their p. 258. sote cor state p. 276. ward cor word p. 278. thou cor then p. 309. liuingâ— cor liuing p. 327. thou cor then p 350. all cor at all p 361. sinners cor of sinners p. 367 perfiled cor perfited p. 403. goost cor good p 475 reted cor remitted p. 539. returnet cor returneth p. 659. thing cor thinke p. 695. generall of cor generall way of p. 713. imperpely cor improperly FINIS