promise wil be abrogated In Philippen 1. ver 28. Certainly the Scripture no where teacheth that the afflictions which the Saintes suffer of the wicked are cause of their saluation Beza in Confess c. 4. sect 19. For these things are not so to be vnderstood as if our workes were cause of our saluation ether wholy or in parte Peter Martyr in Rom. 9. God workes are no true cause of eternall saluation Zanchius l. 5. de Natura Dei cap. 2. q. 7. The workes of the godlie are no true causes of euerlasting happines but onely the meanes by which as it were by degrees the elect are mercifully ledde into the euerlasting and heauenlie cittie Pareus libr. 4. de Iustificat cap. 7. Our aduersarie concludeth false that the kingdome of heauen is giuen for good workes Tilenus in Syntagmate cap. 48. Good workes in respect of No cause at all saluation can be no cause at all THE CONFERENCE Scripture plainely teacheth not onely that we shall possesse the kingdome of heauen because we haue done good workes that we shall reape life euerlasting of the spirit that the soule liueth for iustification that sorrow according to God worketh saluation that afflictiction worketh glorie and is cause of saluation but also in the same manner saieth that the elect shall possesse heauen because they haue done good deeds as it saieth that the reprobats shall goe into euerlasting fire because they haue done ill deeds So it saieth that the soule liueth for iustification as it saieth the bodie dieth for sinne In like sorte it saieth that sorrow according to God maketh saluation as it saieth that sorrow of the world worketh death Euen in the same sorte it saieth that of sowing in spirit we shall reap life euerlasting as it saieth that of sowing in flesh we shall reape corruption And in the same kind of speach saieth that persecution is cause of saluation to those who suffer it as it saieth that it is cause of damnation to those who make it The same say Catholiks Protestants plainely say that affliction is not cause of saluation that the heauenlie in heritance cometh not to vs by workes that the life is not giuen for good workes that we are not rewarded for good workes not saued for workes that saluation dependeth not of workes that workes are no way cause saluation are no cause of it ether wholy or in parte Which do so plainely contradict the Scripture as therefore Illyricus is forced to reproue the Scripture For this he writeth in Claue tractat 6. cit tit de varia bonorum operum praedicat col 551. We heare that toto great effects and praises yea euen saluation it selfe is attributed of the Scripture to good workes It manifestly appeareth that very often to much paise is giuen by Scripture to good workes which doth not agree to them nor is to be attributed if we will speake exactly truely and properly Behould how plainely he saieth that Scripture attributeth to great effects vnto good workes attributeth saluation vnto them attributeth very oftentime to much praise vnto them and such effects as agree not to them nor are to be be attributed to them if we will speake truely But surely if the Scripture attributeth to much to good workes and that which doth not agree to them and which is not to be attributed to them if we will speake truely the Scripture in so doing doth falsely But whether the Scripture or Illyricus know better what is to be attributed to good workes let Christians iudge ART XVI WHETHER GOOD WORKES be a testimonie of iustice and predestination SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Ioan. 2. ver 5. But he that keepeth his word in him in By good workes we know we are in God That we are translated from death God workes make election sure very deed the charitie of God is perfited in this we know that we be in him cap. 3. ver 14. We know that we are translated from death to life because we loue the brethren And ver 21. If our hart do not reprehend vs we haue confidence towards God 2. Peter 1. vers 10. Wherefore brethren labour the more that by good workes you may make sure your vocation and election CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Rom. 9. ver 11. If we beleiue Saint Peter the certaintie of our saluation and consequently of the election is concluded in doing of good workes not in the onely purpose of God PROTESTANTS EXPRESSELY DENIE Confessio Wittenbergensis C. de Confess We know that Workes make but doubt and despaire if we looke vnto our workes we should not onely doubt but also despaire of our saluation Ministri Electorales in Colloq Aldeburg pag. 427. We No certaintie by good must certainely determine out of the word of God deliuered and proposed vnto vs and not out of the feeling of infused newnesse of life as it were by an effect that by faith freely for and by Châ—ist we haue remission of sinnes Caluin 3. Instit c. 2. § 38. If we must iudge by workes how God is affected toward vs I confesse that we can haue but a small ghesse all it De necessitate reform pag. 47. What shall man A small ghesse by workes Matter of doubt and despaire Of trembling find in his workes but matter of doubting and at length of despairing And in Antidot Concili Sess 6. cap. 8. As long as we looke what we are we must tremble before God so farre are we from hauing certaine and vnshaken hope of eternall life In Rom. 4. v. 14. We are vtterly lost and vndone if we be sent to our workes when we must seeke the cause or certaintie of our saluation In 1. Ioan. 3. v. 22. Woe to vs if we looke to our workes Nothing but matter of feare which haue nothing in them but matter of feare Pareus lib. 1. de Iustificat cap. 10. The trust of remission of sinnes nether dependeth nor riseth of a good conscience l. 3. c. 2. Our faith and trust doth reape nothing of our owne disposition but feare of deceit doubt and anxietie Et l. 4. p. 625. Of our owne Of doubt and anxietie accord we graunt that if faith must relie vpon inherent iustice we must not onely doubt of grace and iustice but also perpetually tremble THE CONFERENCE Scripture plainely saieth that we know that we are in God by keeping of his word that we know we are translated from death to life because we loue our brethren that we haue trust toward God if our hart do not reprehend vs that we make our vocation and election certaine by good workes The same say Catholiks Protestants plainely say that by workes we haue no certaine trust that trust nether dependeth nor riseth of a good conscience that by workes we cannot haue anie small ghesse how God is affected towards vs that we are vndone if we must seeke the certaintie of our saluation out of workes that in workes is nothing found
that good workes are not necessarie in nature of debt new obience not due that all the obedience which God requireth of vs is to beleiue that he requireth nothing of vs but to beleiue this onely that we beleiue that onely those who beleiue not well are to be vrged to good workes that we owe to God nothing but faith and that in all other things God hath left vs free to follow our owne will that good workes pertaine not to the kingdome of Christ but of the world that Christians with good workes belong to the Diuel that we must praie to perseuere without good workes That when the Scripture biddeth vs doe workes we must vnderstand that it forbiddeth vs to doe them ART XIX WHETHER GOOD WORKES may be done for rewards SCRIPTVRE EXPRESSELY AFFIRMETH. Psal 118. v 112. I haue inclined my hart to do thy iustification Dauid did good for reward And Moises For euer for reward Hebr. 11. vers 26. By faith Moises being made great denied himselfe to be the sonne of Pharaos daughter rather chosing to afflicted with the people of God then c. For he looked vnto the remuneration c. 12. v. 2. looking vpon the author of faith and And Christ consummatour Iesus who ioy being proposed vnto him sustained the crosse contemning confusion 1. Corinth 9. vers 25. And euerie one that striueth for We striue for an incorruptible crowne the maistrie refraineth himselfe from all things and they certes that they may receaue a corruptible crowne but we an incorruptible Philippens 3. v. 13. Stretching forth my selfe to those that are For a prize before I pursue the marke to the prize of the supernall vocation of God in Christ Iesus CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Session 6. cap. 11. It is manifest that they are contrarie to the doctrine of true religion who say that the iust sinne in all their workes if stirring vp their sloth and encorraging themselues to runne their race in them with this especially that God be glorified they do also looke wnto eternall reward PROTESTANTS EXPRESSELY DENIE Tindal in Fox his Acts p. 1144. They that for feare of hell Not for ioyes of heauen or for the ioyes of heauen do serue God do a constrained seruice which God will not haue Luther de libert Christiana to 2. f. 10 If thou pray at all Not for eternall profit fast c. beware thou doest it not for that end that thou mâ—est reape anie temporall or eternall profit Deseruo arb f. 453 Yea Nor for the kingdome of heauen if they did good for to obtaine the kingdome they should neuer obtaine it and should belong rather to the impious who with a noughtie and mercenarie eye seeke those things euen in God which are for themselues Postilla in Dom. 9. post Trinit Good Not for eternall life workes are not to be done for the cause of eternall life Againe All good workes must be done altogether freely and no fruite or profit must be sought by them How can we do any thing for obtaining the inheritance which already we possesse by faith And Not for the prize in Festo Om. Sanctorum We must not exercise pietie for this cause that we may get the prize The like he hath Serm. in Hebr. 11. tom 7. Vrbanus Regius in locis com tom 1. fol. 359. saieth that good workes are not to be done for anie respect of merit or reward Not for reward Apologia Confess Augustan c. 20. Paul with his whole speach condemneth all workes if they be done that for them we may obtaine life euerlasting Not for life euerlasting THE CONFERENCE Scripture plainely saieth that we may do good for reward for remuneration for ioy for an incorruptible crowne for a prize The same say Catholiks Protestants plainely say that we may not do good for anie eternall profit not for the kingdome of heauen not for the ioyes of heauen not for eternall life not to obtaine the inheritance not for the prize not for respect of reward ART XX. WHETHER GOOD WORKES be to be done for the glorie of God SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Cor. 10. v. 31. Whether you eate or drinke or do anie other All workes to be done for Gods glorie thing do all things vnto the glorie of God Mathew 5. v. â—5 So let your light shine before men that they may see your good workes and glorifie your father which is in heauen CATHOLIKS EXPRESSELY AFFIRME Councel of Trent cited in the former article Workes are to be done especially that God be glorified PROTESTANTS EXPRESSELY DENIE Confessio Argentinensis cap. 6. Nothing is to be reckoned Nothing is the dutie of a Christian but what is profitable to others among the duties of a Christian man but that which is somewhat profitable to our neighbour The same hath Bucer in Math. 5. Luther de libertat Christian to 2. fol. 9. A Christian in all his workes ought to be imbued with this opinion and onely looke to this that he serue and profit others in all things he doeth Hath nothing before his eyes but the profit of others hauing nothing before his eyes but the necessitie and commoditie of his neighbour Fol. 10. What worke soeuer is not directed to this onely end that it be done ether to chastize the bodie or to-pleasure our neigbour so that he aske nothing against God is not good nor Christian lib. de votis fol. 280. A faithfull conscience doth apprehend and teach that his good workes are Doth good onely for the profit of others Before God we must cease from workes Good workes not to be directed to God No good worke but what is profitable to maÌ„ to be done freely onely for the profit of his neighbour and to exercise the bodie In 1. Petri 1. to 5. fol. 449. In Gods sight we must cease from workes but towards our neighbour we must be diligent at them Postilla in Dom. 4. post Trinitat fol. 289. Workes are to be directed to maÌ„ onely and not to God In Natali Dom. f. 56. after he had saied that reason can not find out his doctrine he putteth this example thereof Who could thinke with himselfe that there are no good workes but such as are profitable to our neighbour or are referred to this end In Dom. 14. fol. 319. Those onely are good workes which serue and profit our neighbour Nether it is to be meruailed if they teach that good workes are not to be done for Gods glorie seing as before is shewed they teach that God is nether worshiped nor delighted with theÌ„ that in his sight they be stenches dung mere iniquitie and sinne THE CONFERENCE Scripture expressely biddeth vs to do all our workes for the glorie of God that God may be glorified with them The same say Catholiks Protestants expressely say that in doing good workes we must onely looke to this haue this onely before our eyes that we profit our
from euill to good because it is saied absolutely Zacharie 1. ver 3. Conuert to me saieth the Lord of hostes and I will conuert to you they limitate this onely to outward conuersion Peter Martyr in Roman 11. The Prophet spoake not of inward iustification but of outward conuersion to good workes If we proue that we are not infallibly certaine of forgiuenesse Touching Iustification of sinnes or eternall punishment because it is saied absolutely Ioel. 2. v. 14. Who knoweth if he God will conuert and forgiue and the like is saied Ion. 3. v. 9. Kemnice in locis part 2. tit de Argum. limitateth this to forgiuenesse of temporall punishment and saieth All the speach of the Prophet tendeth to that he treateth of remission of temporall punishment In like sorte he limitateth manie other places of Scripture in which forgiuenesse is attributed to workes onely to forgiuenesse of temporall punishment That also of Tobie cap. 4. Almes deliuereth from death he restraineth to temporall death And in like manner promises made to good workes he limitateth to certaine blessings in this world or in the next but will not haue them extended to eternall life And finally wheresoeuer in the Scripture anie man praieth God to iudge or reward him according to his iustice he limitateth that to the iustice of his cause or quarell with other men If we proue that euerlasting happines is giuen for good Touching eternall life workes because S. Iames saieth cap. 1. ver 25. He that hath remained in it not made a forgetfull hearer but a doer of the worke this man shal be blessed in his deed they limitate this to blessednes in this life Schlusselburg to 8. Catal. Haeret. p. 497. thus answereth to this place To be blessed is not alwaies taken in holie writ for eternall saluation but for blessednes in this life If we proue that we must not onely beleiue but also keepe the law because Christ saieth Math. 5. ver 18. I am not come to break the law but to fulfill Caluin ibid. answereth Here is treated of doctrine not of life Touching doctrine we must not imagin anie abrogation of the law by the coming of Christ And v. 19. where is saied One iot or one tittle shall not passe of the law till all be fulfilled Caluin ibid. saieth I answere that word be done or fulfilled is not referred to mens liues but to the solide trueth of doctrine If we proue that our consciences are obliged by the particular Touching laws of men iust lawes of Princes because it is absolutely saied Rom. 3. v. 2. He that resisteth power resisteth the ordinance of of God and v. 5. Be subiect of necessitie not onely for wrath but also for conscience sake they limitate these words to the power of Magistrates in generall Daneus Contr. 5. p. 1127. To obey the Magistrate in generall is a matter of conscience but to obey this or that law of the Magistrate wholy and in all points we are not bound in conscience And Whitaker libr. 8. cont Dureum sect vlt. We must obey the Magistrate in generall for conscience sake because by a generall precept we are commanded to obey the Magistrate but particular lawes of Magistrates haue no command ouer our consciences In like sorte Caluin 4. Instit c. 10. § 5. Wherefore thus in forme I frame my ninth argument who not onely in so manie and so great matters do contradict such words of holie Scripture and in such sense as we haue seene but also take so much vpon them as limitate and restraine so manie and so weightie sentences of Scripture they are to be thought to gayne say the right sense of Scripture But Protestants do so Therefore c. CHAPTER X. THAT PROTESTANTS CHANGE manie absolute Propositions of Scripture into conditionals THE tenth argument shal be taken from that Protestants are forced to change manie and weightie absolute Propositions of Scripture into conditionals For if we proue that absolutely God will not the death Touching God of a sinner but rather his life and conuersion because he absolutely saieth Ezechiel 18. and 33. I will not the death of a sinner but rather that he be conuerted and liue Caluin l. de Praedestinat pag. 706. answereth Whereas the Prophets speach exhorteth to pennace no maruaile if God say he will haue all to be saued but the mutuall relation betwene threats and promises sheweth that such kind of speaches are conditionall So the promises which inuite all to saluation shew not what simply and precisely God hath decreed in his secret counsaile but what he is readie to doe to all that are brought to faith and pennance Touching the Church if we proue that the gates of Touching the Church hell shall not preuaile against her because Christ doth absolutely so promise Math. 16. ver 16. Besnagus l. de statu Eccles cap. 8. and others adde this condition If she forsake not her dutie and the word of God If we proue that simply we must heare the Pastors of the Church because Christ saieth Luk. 10. ver 16. He that heareth you heareth me and he that despiseth you despiseth me Caluin ib. addeth this condition If the Church do faithfully her dutie If we proue that the Church is simply infallible because 1. Timoth. 3. she is simply called the pillar and strength of trueth Vallada in Apol. cont Episcop Lusonensem cap. 20. answereth The visible Church cannot be the pillar of trueth but as it is grounded vpon the doctrine of the Apostles Vorstius in Antibell pag. 143. The Apostle speaketh conditionally to wit as long as the Church perseuereth to be the Church of Christ Academia Nemaus resp ad Tournon p. 546. Let it be a true and faithfull Church if it discerne trueth from falsitie by vndoubted and authenticall trueth If we proue that the Church is simply to be heard because Christ saieth Math. 18. ver 17. If he heare not the Church let him be to thee as an Ethnick and Publican White in his way p. 78. answereth The sense is that we must obediently heare the Church and obey her not simply in all things but conditionally as long as she speaketh agreably to Gods word And Author respons ad Theses Vademont pag. 688. The answere is easie and readie As long as the Church teacheth the word of God she is to be heard but her authoritie is none when she seperateth her selfe from Gods word And when Bellarmin had brought manie places of Scripture to proue that the Church cannot faile Vorstius libr. cit pag. answereth In them certaine conditionall promises are proposed vnto vs by which eternall saluation and securitie against Satan death c. is promised of God to all and euerie faithfull to wit as farre forth and as long as they shal be such or perseuer in true faith If we proue that there are some doers of the law as Touching Gods law well as there are hearers because Saint Paul saieth absolutely Rom. 2.
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
whomsoeuer you shall finde call to the mariage Mark 16. vers 15. Going into the whole world preach the Ghospell to all creatures CATHOLIKS EXPRESSELY AFFIRME Card. Bellarmin de Amiss Grat. c. l. 2. 9. The Scripture teacheth that God inuiteth all to him PROTESTANTS EXPRESSELY DENIE Perkins in Casibus conscient cap. 7. It is euident that the promise of saluation is not to be taken as vniuersall without exception or restriction God inuiteth not all Beza de Praedestinat cont Castel p. 417. Christ doth not inuite simply all vnto him Et in quaest Respons p. 655. See with how conuincent reason that vniuersall vocation is refuted Vocation is not vniuersall Wherefore not vocation much lesse that vniuersall election can and must be assigned but onely an indefinite vocation Zanchius in Supplicat ad Senatum Argent to 7. col 57. That God in earnest calleth all is to be vnderstood according to his reuealed will to wit so farre as he calleth all by the outward preaching of the Ghospell not excluding any but not according to his secret will In depuls calum col 260. The promises Promises pertaine not to all do not pertaine indeed vnto all but onely to the elect And col 261. There is an other reason why God doth not giue them reprobates faith nor euer simply promised it to them Bucanus in Institut loco 36. Is not the vocation and remission Not remissiō vniuersall Mathew 11. 28 It is rather indefinite Vrsinus in Miscellan p. 74. If the vniuersall promise belonged to all men what a masse of absurditie and impietie would follow Pareus in Galat. 3. lect 43. The promises are vniuersall to the beleiuers but not vniuersall to the incredulous for they belonge not to them Therefore it sufficeth not to vrge the vniueruersall articles All Of all Stosselius apud Zanchium l. 2. epistolorum The Ghospell Nor the Ghospell belongeth onely to the elect THE CONFERENCE Scripture expressely saieth that Christ called all that are burdered and commanded to preach to all creatures The same say Catholiks Protestants expressely say that Gods vocation is not vniuersall that God in earnest calleth not all that the promise of saluation is not vniuersall parteineth onely to the elect that the Ghospell belongeth onely to the elect Which are so opposite to the Scripture as diuers Protestants confesse it See lib. 2. c. 30. ART XXII WHETHER GOD OF HIM selfe will the death and damnation of men SCRIPTVRE EXPRESSELY DENIETH. Ezechielis 33. v. 11. Liue I saieth our Lord God I will not the death of the impious but that the impious be conuerted from God willeth not death his way and liue c. 18. v. 23. Why is the death of a sinner my will saieth our Lord God and not that he conuert from his wayes and liue Et ver 32. Because I vill not the death of him that dieth saieth our Lord. He made not death Wisdome c. 1. v. 13. God made not death nether doth he reioice in the perdition of the liuing Tobie 3. 22. For thou art not delighted in our perditions Ecclesiast 15. vers 11. Impious men are not necessarie for him CATHOLIKS EXPRESSELY DENIE Gard. Bellarmin l. 2. de Grat. lib. arb c. 16. The sinnes of men and not the onely will of God are the cause of positiue reprobation that is of that act wherewith God will adiudge reprotes to euerlasting punishment PROTESTANTS EXPRESSELY DENIE Whitaker Conc. vlt. p. 693. God predestinated to eternall God predestinateth to death whome and why he would Sinne not the cause of damnation God worketh and willeth death death whome he would and because he would Pag. 694. The onely cause of reprobation whereof we speake is Gods will mynd and decree Perkins de Praedestinat to 1. col 123. Sinne is not the cause of the decree of damnation See Willet cont 18. q. 1. p. 855. Luther l. de seru arbit to 2. fol. 450. The hidden God worketh life death and all in all Agayne He will not the death of a sinner to wit in word but he willeth it with his vnsearchable will Caluin 3. Institut c. 22. § vlt. If we cannot giue a reason No reason of reprobation but Gods will Some created todamnation and to perish why God vouchsafeth mercie to his elect but because it so pleaseth him nether shall we haue any other thing why he reprobateth others them his will Cap. 21. § 5. To some eternall life is preordinated to others eternall damnation Therefore as euerie one is created to ether end c. In Roman 9. ver 18. Salomon teacheth shat the wicked were of purpose created for to perish Beza in Rom. 9. v. 11. Who gather that God in those whom from all eternitie he destinated to reprobation and perdition was moued thereto by their foreseene incredulitie ill life are greatly deceaued In Explicat Christianismi cap. 5. Reprobates he created to the end that he might be glorified in their iust condemnation In Colloq Montisbel p. 447. He created ordained and destinated the reprobates to eternall damnation for causes knowne to him selfe alone And de Praedestinat vol. 3. p. 438. God of his mere will and therefore not for any respect of foreseene worthines or vnworthines hath destinated to hatred and perdition whome he would ether particular men or whole nations And this doctrin he termeth the foundation of his faith Bucer in Matth. 6. What he saieth that he will not the death of the impious and of him that dieth but would rather haue him returne and liue is to be vnderstood of them onely whome he hath chosen to be conuerted and liue Peter Martyr in Rom. 9. It lesse despleaseth men if they be God hateth and reprobateth for his mere will saied to be predestinated and chosen then to be saied to be hated and reprobated for Gods mere will without all respect of deserts and yet there must be the same reason of both Et libr. de libro arbit tom 3. locorum It seemeth at first sight absurd that some should be created of God for to perish yet the Scripture Some created to perish Gods will the only cause of reprobation saieth it Musculus in locis tit de reprobis The cause of reprobation is not to be attributed to the future wickednes of the reprobates but to the onely will of God Piscator in Thesibus lib. 2. p. 182. God made man to fall It He made men to fall is false that God hath not need of a sinner Page 235. Nether is this simply true that God is not the beginning or cause of perdition P. 245. Reprobation is absolute that is depending of the mere pleasure of God and not vpon the condition of incredulitie foreseene Marlorat in Rom. 9. v. 22. What inconuenience is it to say Some made to destructiō that these were made to destruction Zanchius de Praedestinat c. 1. to 7. They take from God his Some created to
who aâ—ouÌ„d with iustice according to the doctrine of the law not of the Ghospell Scarpe de Iust CoÌ„t 1. IustificatioÌ„ effectiuely is immediatly of Christ alone but sanctificatioÌ„ is of the holie Ghost IustificatioÌ„ quitteth vs in the iudgemeÌ„t of God not sanctificatioÌ„ Et CoÌ„t 7. There is a twoefould ablutioÌ„ of sinne the first is of the guilt and this is iustâ—ficatioÌ„ the second is of the inherence thereof and this is sanctâ—fication Bullinger dec 3. serm 9. There is a duble iustice iustificant and obediâ—nt Polanus part 2. thes The grace which Adam receaued in creation was not grace which maketh gratefull Et in Disp priuat Sinnes are blotted out by pennance not causatiuely but osteÌ„siuely Riuet tract 3. sec 26. We are perfectiuely imputatiuely iust but inhereÌ„tly iust onely imperfectly Touching the law they distinguish in this new sorte It is Of Gods law abrogated from the faithfull according to rigor and imputatioÌ„ no according to obligation There is a twoefould fulfilling of the law legall and Euangelicall Mans law bindeth in generall not in particular Whitaker libr 8. cont Dur. sect 96. saieth The Decalogue is taken away in parte but not simply Caluin in Actor 15. vers 10. The commandements are an vnsupportable yoake for to be exacted not for doctrine Pareus l. 2. de Iustif cap. 7. They are heauie concerning perfection not for inchoation Reineccius to 4. Arm. cap. 13. They are light in respect of imputation and inchoation but not of perfect fulfilling Bucan in Instit loco 19. To the regenerate the law is possible by imputation of the satisfaction of Christ and by inchoation of newnesse Scarpius de Iustif CoÌ„t 12. The law is possible for outward precepts not inward in parte not in whole or by inchoation or in Christ not in our selues Musculus in locis titul de Legibus Christians fulfill the law perfectly in Christ imperfectly in themselues Polanus in disput priuat 40. The regenerate keepe the precepts of God by by imputation but themselues keepe them not Reineccius tom 4. Armat cap. 13. According to the law none is worthie before God but according to the Ghospell the godlie are worthie before God These and manie such other distinctions neuer heard What onely distinctions Protestants say they allow of before among Christians haue Protestants deuised against which at this present I obiect onelie this that themselues teach that no distinctions are to be admitted in Diuinitie which are not gathered out of expresse and plaine places of Scripture For thus Whitaker Contr. 4. quaest 1. cap. 3. That rule is much to be esteemed That in diuinitie no distinctions are to be allowed but such as are proued by plaine passages of Scripture And lib. 2. de Concupisc cap. 7. We may say and defend what we will if such distinctions be accepted Sadeel ad Repetit Sophism Turriani It is a theologicall rule All distinctions in diuinitie must be proued by expresse places of Scripture The like hath Perkins l. de Caena to 1. col 861. and others Their most vsuall distinctions wherewith most coÌ„monly Most vsuall distinctions with Protest they delude the testimonies of Scripture are these though perhaps all of them vse not the verie selfe same termes To wit Before men not before God or which cometh all to one It seemeth so but is not By this distinction they delude all those testimonies of Scripture which teach that reprobate or euill men may beleiue doe good workes be in the Church that reprobates may be iustified that good workes doe iustifie redeeme sinnes or the like Which they expound before men not before God or in shew not in deed An other vsuall distinction of theirs is In it selfe or in an other thing By this they delude those testimonies of Scripture which say that good men are iust worthie of God fulfill the law that baptisme forgiueth sinnes Almes deliuereth from death and such like which they expound in an other not in themselues as that good men are iust worthie of God fulfill the law in Christ not in themselues that almes deliuereth from death not in it selfe but in faith as saieth Confessio Augustana c. de Implet legis and that baptisme remitteth sinnes not in it selfe but in faith So Caluin in Act. 2. v. 38. A third vsuall distinction of theirs is SignificaÌ„tly not Causally By this they delude those testimonies of Scripture which teach that Sacraments worke grace Preists remit sinnes good works doe iustifie doe cause life euerlasting and the like Which they expound Significantly or ostensiuely not Causally Their fourth accustomed distinction is In parte not simply or wholy Thus they delude those testimonies which auouch that there is inherent iustice that sinners are taken away that good mens good workes are good and such like which they expound In parte not simply or wholy Their fift vsuall distinction is A saying of the law not of the Ghospell Thus they delude all the sentences of Scripture which declare that iustice and life euerlasting is to be purchased by good works that the keeping of the law is necessarie to life and such like For these kind of sayings they will haue to be onely of the law not of the Ghospell But their most vsuall distinction of all is Figuratiuely not Properly which kind of deluding the Scripture is most ample and containeth almost all the former kinds For what seemeth to be is not is figuratiuely not properly Likewise what is in parte and not simply what is not in it selfe but in another is figuratiuely and not properly Yet because this their distinction would wax stale if it were vsed vnder the same termes in all places and the vanitie thereof would easily appeare if nakedly it were applied to some places therefore at least in words and with some litle differences they haue deuided it into diuers Peculiarly by this distinction they delude all those testimonies of Scripture which teach that the Eucharist is the bodie and blood of Christ that eternall life is a reward that the Apostles are the foundations of the Church that the Ghospell is a law Christ a law giuer descended into hell that there is in the Church an altar a sacrifice and the like These forsooth are their fine plaisters which they applie to cure all the wounds which are giuen them by the sword of the word of God which if they will let other Heretiks vse in such sorte as they doe nothing at all will be proued out of Scripture Wherefore thus I frame my 22. argument They who besides their opposition to the expresse words of holie Scripture related in the first booke are forced in manie and great matters to deuise friuolous and verball distinctions and such as destroye themselues and were neuer heard of before among Christians they contradict the true sense of holie Scripture Protestants doe so Therefore c. CHAPTER XXIII THAT PROTESTANTS CONFESSE THE vniforme consent of Fathers Councels and of the Church to be against
because you haue loued me Protestants The obedience which the faithfull giue to him is not so much a cause why he continueth his loue towards them as an effect of his loue See art 17. Scripture When you shall haue done all things that are commanded We ought to doe good workes you say we are vnprofitable seruants we haue done that which we ought to doe Protestants Thou owest nothing to God but faith This phrase We ought not of the law A faithfull man ought to doe good workes belongeth not to Christians See more art 18. Scripture I haue inclined my hart to do thy iustification for We may doe good for reward We may not euer for reward Protestants If thou pray fast c. Beware thou doest it not for that end that thou maiest reape anie temporall or eternall profit See more art 19. CHAPTER XV. OF GOOD VVORKES IN PARTICVLER SCripture I say to the vnmaried and to widous It is good for It is good not to marrie them if they so abide Protestants It is not good for a man to be single for it is not It is not good pleasant not honest nor profitable See more art 1. Single life counsâ—lled Noâ— counselled Scripture Art thou loose from a wife Seek not a wife Protestants Paule will haue vniuersally all to be married God pronounceth the sentence that he will haue none to be vnmarried See more art 4. Scripture He that ioyneth his virgin in matrimonie doth Virginitie is a vertue well and he that ioyneth not doth better Protestants Virginitie is no vertue but a thing indifferent Not a vertue We thinke that virginitie is nothing See more articul 2. Scripture He that ioyneth his virgin in matrimonie doth Virginitie better then marriage Not better well and he that ioyneth not doth better Protestants Single life in it selfe is much more baser then marriage To beget children is the cheefest worke after preaching See more art 3. Scripture Who departed not from the temple by fastings and Fasting seruice of God praiers seruing night and daye Protestants Fasting of it selfe is an indifferent thing It is a No seruice of God naughtie superstition to thinke that fasting is a parte of Gods seruice See more art 5. Scripture This kinde of Diuels is not cast out but by Fasting driveth away Diuels It driueth theÌ„ not praier and fasting Protestants The ridiculous Papists make fasting an antidote to driue away Diuels See art 6. Scripture I Daniell mourned the dayes of three weeks desiderable Choice of meats good bread I did not eate and flesh and wine entred not into my mouth Protestants We hould this distinction of meats to be foolish Not good and wicked Choice of meates vpon certaine dayes S. Paule attributeth to the doctrin of Diuels See more art 7. Scripture I desire that praiers be made for all men Praier to be made for all Not for all Protestants Nether must we pray for euerie one We must not make praiers for the sinnes of the reprobates See more artic 8. Scripture It is a holie cogitation to pray for the dead that Good to pray for the dead they my be loosed from sinnes Protestants We detest praiers for the dead That forme of Not good praier God giue the dead a happie resurrection is to be reiected Praier in an vnknowne language good See more art 9. Scripture saieth of one praying in the Church in an vnknowne tongue Indeed thou giuest thankes well Protestants We detest praiers in an vnknowne tongue It is Not good repugnant to Scripture and contrarie to sense of nature See more art 12. Scripture Vow ye and render to our Lord your God Vowes good Not good Protestants Vowes are against the ordinance of God vowes do not become Christians See more art 14. Scripture If thou will be perfect goe sell all thou hast Forsaking of riches counselled Not counselled and giue to the poore and thou shalt haue treasure in heauen Protestants The forsaking of goods hath no commandment nor counsell in Scripture See more art 16. Scripture Almes deliuereth from all sinne and from Almes deliuereth from death Not from death Penall workes a parte of pennance No parte of pennance death Protestants Almes deliuereth not from temporall death nor from eternall death See more art 15. Scripture If in Tyre and Sidon had beene wrought the miracles that haue bene wrought in you they had done pennance in hairecloth and ashes Protestants Ashes sackcloth was no parte of pennance Sackcloth and ashes are only an externall signe of pennance See more art 18. Scripture The child grew and was strengthned in spirit Eremiticall life good and was in the deserts vntill the daye of his manifestation in Israel Protestants Eremiticall life is clownish sauage and farre Not good from ciuilitie See more art 20. Scripture God saw their Niniuites workes that they were The Niniuites peÌ„nance true Not true conuerted from their euill way c. Protestants The pennance of the Niniuites was not true pennance See more art 19. CHAPTER XVI OF SINNE SCripture He that committeth sinne is of the Diuell Great sinners are of the Diuell Not all Protestants Nether the faithfull who sinne by chance or of them selues by weaknes but such as giue them selues to sinne serue the Diuell and ought to be called Sonnes of the Diuell See more art Scripture You are euacuated from Christ that are iustified Sinne putteth out of grace in the law you are fallen from grace Protestants Not anie enormious sinne obscureth grace much It putteth not lesse extinguisheth it The faithfull sinne but fall not from grace See more art 6. No murderer hath life Some murderer hath Iustice standeth not with sinne It standeth with sinne Sinne to be redeemed with almes Not to be redeemed with almes Sin purged by workes Not purged by them Great sinne seperateth from God Seperateth not Sinne cause of damnatioÌ„ Scripture No murderer hath life euerlasting abiding in him selfe Protestants Dauid a murderer was not yet quite spoiled of spirituall life not yet depriued of iustification See more art 6. cit Scripture What participation hath iustice with iniquitie Protestants Sinne dwelleth together with iustice in vs. A worke is partly good partly euill See more art 7. Scripture Redeeme thou thy sinnes with almes Protestants Should not Christ haue died in vaine for sinnes if sinnes could be redeemed with almes See more art 8. Scripture By mercie and faith sinnes are purged Protestants If purging of sinnes be giuen to mens workes then is Christ dead in vaine See art 8. cit Scripture Nether fornicatours nor adulterers shall possesse the kingdome of God Protestants Sinne shall not drawe vs from Christ though we commit fornication or murder a thousand times a daye See more art 9. Scripture Departe from me ye accursed into euerlasting fire for I was an hungred and you gaue me not to eate Protestants Those
that are adiudged to eternall punishment Not cause of damnation are not therefore damned because they sinned Onely incredulitie damneth See more art 10. Scripture Euerie one of vs for him selfe shall render account Account is to be giuen of sinnes to God That euerie one may receaue the proper things of the bodie as he hath done ether good or euill Protestants If workes come into iudgment we are all damned Not to be giuen These sinnes shall not come to account before God See more art 11. Scripture reporteth that Dauid saied of him selfe I haue Dauid did ill done ill before thee Protestants Dauid neuer committed sinne The regenerate He did not ill commit noe sinne See more art 12. Scripture reporteth these words of Dauid I am he that Dauid him selfe sinned haue sinned I haue done wickedly Protestants The elect him selfe doth not sinne but sinne that Not him self dwelleth in him The true faithfull or regenerate doth not sinne See more art 13. CHAPTER XVII OF IVSTIFICATION SCripture Abraham was he not iustified by workes Abraham iustified by workes Not by workes Man iustified by workes Not by workes Sinnes forgiuē for loue Not for loue Protestants Abraham was not iustified by his good workes He was iustified by no other thing at all but by faith See art 1. Scripture Doe you see that by workes a man is iustified Protestants We saye they are not iustified by workes we can not be iustified by workes See art 1. cit Scripture Manie sinnes are forgiuen her because she loued much Protestants Not because the woman loued much therefore her sinnes were forgiuen her See art 1. cit Scripture By workes a man is iustified and not by faith Man not iustified by faith onely By faith onely Some iust before God None iust before God onely Protestants We are iustified by faith onely By faith onely we receaue remission of sinnes See more art 2. Scripture They were both iust before God Protestants Before God none is iust none can be iust Where shall anie such iust be found amongst men See more artic 3. Scripture You are cleane The blood of Christ cleanseth vs Some cleane from all sinne Protestants The beleiuers are iust and yet vncleane The None cleane pious man is in him selfe vncleane and filthie See more art 4. Scripture As farre as the East is from the west hath he made Sinnes taken from the iustified Not taken frō them our iniquities farre from vs. There is no iniquitie found in me Protestants In the regenerate there are manie sinnes and great filth Innumerable sinnes euen such as are worthie of death remaine in the regenerate See more art 5. Scripture Before him God iustice hath bene found in me Iustice in mē No iustice in them Protestants There can be no iustice in vs. There is no inherent iustice in the iudgment of God See more 8. Scripture To him that beleiueth in him who iustifieth the Some inherēt thing imputed No inherent thing imputed Men not certaine of grace Certaine impious his faith is reputed to iustice Protestants What is inherent is not imputed See more art 9. Scripture Man knoweth not whether he be worthie of loue or hatred Protestants It is lewednes to say that none can know by certaintie of faith that he hath obtained grace See more artic 10. Scripture Ye are fallen from grace Some fall frō grace None fall frō grace Protestants It is impossible for those that beleiue to fall from grace The elect neuer fall from grace The faithfull neuer fall from the grace of God See more art 12. Scripture Thou by faith doest stand Be not highly wise but VVe must feare feare Protestants That is not to be suffered that they exhort vs VVe must not feare to feare I cannot be damned vnlesse Christ be damned See more art 13. Scripture If the iust man shall turne away him selfe from his Some reprobates iustified Noreprobates iustified Man prepareth his hart He prepareth it not iustice and doe iniquitie in his sinne which he hath sinned in them he shall dye Protestants No reprobate is iustified The elect only repent and doe good workes See more art 14. Scripture It perteineth to a man to prepare the harte Protestants In our conuersion to God we haue our selues wholy passiuely A man is like a blocke in his conuersion See more art 15. CHAPTER XVIII OF EVERLASTING LIFE AND DEATH SCripture Your reward is very great in heauen You shall receaue Saluation a reward or retribution No reward or retribution There is a crowne of iustice No crowne of iustice Faith alone saueth not It saueth Some already suffer the paines of hell None yet suffer the paines of hell Hell a place of torments No place the retribution of inheritance Protestants That he saueth is mere grace not a reward or retribution See more art 1. Scripture There is laied vp for me a crowne of iustice Protestants Paule acknowledgeth nothing in the whole course of saluation but mere grace See more art 2. Scripture Shall faith be able to saue him Protestants Faith alone saueth By faith alone we are saued See more art 3. Scripture As Sodome and Gomorrha and the citties adioyning in like manner hauing fornicated c. were made an example sustaining the paine of eternall fire Protestants It is a false position that the soules suffer in hell before the bodies See more art 6. Scripture Lest they also come into this place of torments Protestants We must not imagin that hell is anie certaine definite and corporall place A locall hell is a fiction See more art 7. Scripture Departe from me ye cursed into fire euerlasting Hell fire true fire Protestants They feigne that the soules of men and diuels Not true fire are tormented in hell with true and corporall fire See more artic 8. CHAPTER XIX OF GODS LAW SCripture My yoke is sweet and my burden light Gods law possible Not possible Some haue kept Gods law None haue kept it Some haue loued God with all their hart None haue loued him so Gods law in the harts of some In the harts of none We pray to fulfill Gods will We pray not so Keeping the cōmandments necessarie to life Not necessarie Protestants The law is impossible to be kept It is impossible to keepe the commandments See more art 1. Scripture I haue kept thy law They haue kept thy word Protestants No man performeth the law or euer performed it See more art 2. Scripture faieth of Iosias He returned to our lord in all his hart and in all his soule and in all his power according to all the law of Moises Protestants There was no Sainte who in this mortall life loued God with all is soule with all his hart with all his power See more art 3. Scripture The law of God in his hart Protestants Euen after regeneration the word of the law is not properly saied to be in
Christ was no lesse Christ freighted as the damned are freighted in soule then we or the damned are whiles they dread and flie God fol. 333. He was most troubled with wandring fears and most vnquiet affections And addeth fol. 330. cit that In exceeding despaire Christ was at once both excedingly glorying and despairing Melancthon in c. 26. Matthaei apud Hofmeister in Art 3. Floted betwixt hell and life Augustan The third that the greatest cause of Christs dread was a feeling of Gods forsaking and wrath whereby Christ floted betwixt hell and life Caluin in Catechismo c. de fide Because he preseÌ„ted himselfe Christs conscieÌ„ce anxious before the tribunall seate of God for to satisfie for sinners it was needfull that his conscience should be tortured with this anxietie as if he had beene forsakeÌ„ of God yea as if he had God his mortall enemie In Math. 26. ver 37. The depth of horrible destruction did greeuously vexe him to feare anxietie In v. 39. It was needfull Feared profound death for him to feare the profound depth of deathe Christ was stroaken with the dread of Gods malediction In Hebrae 5. v. 7. I doubt not but the Apostle meaneth that Christ was deliuered Feared to be swalowed of death Almost perswaded that he was cast away from that which he feared to wit lest ouercome with euills he should yeeld or be swallowed with death And the same repeateth Beza vpon the same place and addeth He was almost persuaded that he was cast away And in Luc. 22. v. 44. Nether did Christ wrasle onely with the fears of death as other men dâ—e but with the dreadfull iudgment of his angrie Father then the which nothing can be thought more dreadfull And in this deiection of Christ consisteth the summe of our comforte Pareus l. 3. de Iustificat c. 12. When Bellarmin had saied He cannot feare who by faith is assured of his saluatioÌ„ Answereth The proposition vnlesse it be limited is vniuersally false Who more sure of his saluation and predestination that our Sauiour and yet did he not crie vpon the Crosse and not without feare My God c. See more of their like sayings in my Latin booke c. 2. art 13. THE CONFERENCE Scripture expressely saieth that Christ knew that his Father did alwaies heare him that he did abide in his loue that he went to his father that he should sitt on the right hand of the power of God that he should be in paradise that God was at his right hand that he be not mooued The same say Catholiks Protestants expressely say that Christ suffered the dread of a conscience tasting euerlasting wrath was freighted in his soule like to the damned was exceedingly despairing did flote betweene hell and life was tormented with anxietie as if God were his mortall enemie was grieuously vexed with the dread of horrible destruction did feare the profound depth of death and Gods malediction feared lest he should be ouercomen with euills and swallowed with death was almost perswaded that the was cast away was afraied of his saluantion And yet these men as we shall see c. 17. art 10. auouch that euerie one of them is assured of his saluation and account him no Christian or faithfull man who is not so assured yea they make assurance of saluation an essentiall point of faith So that they make theÌ„selues farre more assured of their Saluation then they make Christ and condemne vs for doubting of our Saluation who make Christ to doubt feare and despaire of his ART XIV WHETHER CHRIST HAD a commandment of his Father to giue his life or to die for vs SCRIPTVRE EXPRESSELY AFFIRMETH. Ihon 10. vers 18. I yeeld my life that I may take it againe No man taketh it away from me but I yeeld it of my selfe and Christ commanded to giue his life I haue power to yeeld it and I haue power to take it againe This commandment I receaued of my Father cap. 18. vers 11. The chalice which my Father hath giuen me shall not I drinke it Roman 5. v. 19. For as by the disobedience of one man manie were made sinners so also by the obedience of one manie shal be made iust Philippen 2. v. 8. He humbled himselfe made obedient vnto death euen the death of the crosse CATHOLIKS EXPRESSELY AFFIRME S. Thomas 3. parte quaest 47. art 2. Christ receaued a commandment of his Father to suffer PROTESTANTS EXPRESSELY DENIE Polanus in Disput priuat periodo 1. disput 36. They say Not commaded to die A law was made that Christ should die But this is against Scripture For so his merit should not haue beene voluntarie The same also do other Protestants meane who ether say that in euerie proper merit the oblation must needs be not commanded as Hutterus in Analysi Confess Augustan artic 4. or that it must not be due or of obligation as Whitaker saieth lib. 9. cont Dureum sect 34. Perkins in Cathol reform Contr. 5. c. 2. Vorstius in Antibellarm p. 638. and others THE CONFERENCE Scripture expressely saieth that Christ receaued this coÌ„mandment of his Father to yeeld his life that his Father gaue him the chalice of his passion that he was obedieÌ„t to death and that by his obedience manie are made iust But as Polanus himselfe confesseth part 2. thes p. 219. obedieÌ„ce cannot be so much as imagined but in regard of the law to which it is afforded The same say Catholiks Protestants expressely say that there was no law made of Christs death that if it had beene commanded his death had not beene meritorious ART XV. WHETHER CHRIST MERITED any thing for himselfe or had any thing for merit SCRIPTVRE EXPRESSELY AFFIRMETH. Christ exalted for his humiliation Philippen 2. v. 8. 9. He humbled himselfe made obedient vnto death euen the death of the crosse For the which thing God also hath exalted him hath giuen him a name which is aboue all names c. Hebrews 2. v. 9. But him that was a litle lessened vnder the Angels we see Iesus because of the passion of death crowned with glorie and honour CATHOLIKS EXPRESSELY AFFIRME S. Thomas 3. part q. 19. art 3. Christ had by merit the glorie of his bodie and those things which pertaine to his outward excellencie as ascension whorshippe and such others PROTESTANTS EXPRESSELY DENIE Caluin in Philippen 2. ver 9. Nether Christ got nor sought Christ got nothing for him selfe any thing for himselfe In 2. Institut c. 17. § 6. To enquire whether Christ merited any thing to himselfe as the Scholastiks doe is no lesse foolish curiositie then temerarious resolution wheÌ„ they affirme it With what merits could man obtaine to be iudge of the world head of Angels Daneus Controu 2. p. 27. The Sententiarians do say that Christ merited also to him selfe but we denie it He merited nothing for for himselfe Pareus l. 5. de Iustif c. 3. It is false that
Children in state of saluation of infidels I leaue to the iudgment of the almightie and iust albeit I can finde no cause of damnation in them De Peccato orig f. 119. Of Christians children we are sure that they are not dāned for originall sinne albeit to cōfesse plainely that opinion seemeth more probable to vs which we taught to wit that we must not rashly condemne the children of Heathens In Elencho fol. 36. We impiously condemne not onely children of Heathens but also of Christians And de Ratione fidei fol. 540. We rashly condemne the children of Christiā parents yea of Heathen parentes Vorstius in Antibellarm p. 542. In this point the Protestāts do not wholy agree but ether say that all children whatsoeuer are through Christs grace saued as Zuinglius and manie more or at least all elect children whether they be borne of faithfull or other parents though not baptized are saued as the most Protestants say And he addeth These mens opinion is much more secure but the sentence of the former is more gentle and probable enough and therefore not roshly to be condemned Hermingius in Enchiridio class 3. p. 322. If the children of Infidels die without baptisme we must leaue them to Gods iudgment The same also followeth out of that which Caluin loco cit Beza ad reprehens Castel vol. 1. p. 502. and others say that childrē of faithfull parents are sanctified and comprehended in the couenant of life vnto the thousand generation THE CONFERENCE Scripture expressely saieth that the children of the faithfull are by nature or natiuitie the children of wrath as others are that death passed vnto all that condemnation passed vnto all The like say Catholiks Protestants expressely say that Christian children are sonnes of God before they be christened that they are borne Saints that originall sinne is not imputed to them that they are holie within the Church and bodie of Christ before they be baptized Saints by supernaturall grace members of Christe from the wombe borne children of the Church and from the wombe Saints before God Likewise they say of Infidels children that they finde no cause of condemnation in them that they are rashly and impiously condemned that all children whosoeuer or at least all elect children though not baptized are saued that such as come of faithfull though after a thousand generations are sanctified and comprehended within the couenant of life Which are so contrarie to Scripture as sometimes Protestants confesse it l. 2. c. 30. and S. Austin saieth L. 3. de Anima c. 9. Do not beleiue do not say do not teach that infants dying before they be baptized may attaine remission of originall sinne if thou wilt be a Catholik ART X. WHETHER THE BAPTISME of S. Ihon and of Christ were the same SCRIPTVRE EXPRESSELY DENIETH. Marc. 1. v. 8. S. Ihon saieth I haue baptized you with water S. Ihons baptisme differēt from Christs but he shall baptize you with the Holie Ghost Act. 19. ver 2. S. Paul saied to them Haue ye receaued the Holie Ghost beleiuing But they saied to him Nay nether haue we heard whether there be a Holie Ghost But he saied In what then were you baptized Who saied In Ihons baptisme vers 5. Hearing these things they were baptized in the name of our Lord Iesus CATHOLIKS EXPRESSELY DENIE Councel of Trent Sess 7. Can. 1. de baptismo Isanie shall say that Ihons baptisme had the same vertue that the baptisme of Christ be he accursed PROTESTANTS EXPRESSELY AFFIRME Whitaker ad Ration 8. Campiani saieth of the baptisme of S. Ihon and Christ It was the same ceremonie the same doctrin Not different the same grace Willet Cont. 12. q. 7. p. 585. Ihons baptisme was not diuers frō Christs baptisme but was all one with it in propertie and effect Zuinglius de ver falsa relig c. de baptismo It is altogether one baptisme whether you call it Ihons or Christs Et de Baptismo to 2. f. 75. It will appeare that that outward baptisme of water which Iohn vsed agreeth with the externall baptisme of Christ and the Apostles and that there is no difference at all betweene them Caluin in Luc. 3. v. 3. It is false that the baptismes of Ihon and Christ were diuers Beza lib. quaest respons pag. 344. I say that indeed it was one onely and the same baptisme administred first of Ihon and after by Christs commandment Bucanus in Inst Theol. loco 47. What differ the Baptisme of Ihon Baptist and of Christ Not in Author not in substance not in doctrine not in signe or ceremonie not also in effector or signification More of their like sayings in my Latin booke c. 9. art 10. THE CONFERENCE Scripture plainely saieth that S. Ihons Baptisme was giuen in water Christs baptisme in the Holie Ghost that S. Ihons baptisme was not giuen in the name of the Holie Ghost in so much as they who had beene Baptized with it knew not that there was a Holie Ghost that they who had beene baptized with S. Ihons baptisme were baptized againe with Christs baptisme The same say Catholiks Protestants plainely say that S. Ihons and Christs baptisme was all one ceremonie one doctrine one grace was not diuers but all one in propertie and effect altogether one that there was no difference at all betweene them not diuers one onely and the same not different in Author substance doctrine signe ceremonie effect or signification ART XI WHETHER THOSE EPHESIANS whereof is spoaken Actor 19. had beene baptized with S. Ihons baptisme SCRIPTVRE EXPRESSELY AFFIRMETH. Act. 19. v. 3. But he S. Paul saied In what thē were ye baptized The Ephesiās baptized with S. Ihons baptisme Who saied In Ihons baptisme v. 5. Hearing these they were baptized in the name of our Lord Iesus CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Actor 19. v. 5. We must beleiue and stedfastly beleiue that those twelue Ephesians had beene before baptized of Ihon. PROTESTANTS EXPRESSELY DENIE Whitaker lib. 8. cont Dur. sect 70. I denie that those men They were not baptized with S. Ihone baptisme whereof Luke maketh mention in the Actes were baptized againe Caluin 4. Institut c. 15. § 18. I denie that they were baptized againe Zuinglius de Baptismo to 2. f. 80. Behould an other argument whereby it is demonstrated that those Ephesians were neuer baptized in Ihons outward baptisme Resp ad Hueber f. 104. If thou hadst had any consideration of those things thou wouldst neuer haue come to that madnesse to say that these disciples had beene baptized of Ihon. Beza in Actor 19. v. 2. We must needs say that there is not treated of any peculiar historie of twelue men who were ether baptized or rebaptized of the Apostle or of baptisme Sadeel ad Art 10. Abiurat We no where read that Ihons disciples after his death following Christ were rebaptized of the Apostles THE CONFERENCE Scripture expressely saieth that the saied Ephesians were first baptized
3. A Bishop is minister of the word but he must be husband of a wife in that he is a Bishop and must commend holie marriage to others and terrifie them from fornication Caluin in 1. Cor. 7. v. 25. Seing the Scripture saieth Genes 2. that male and femall were created together it seemeth equally Single life not commended to anie and without exceptioÌ„ it calleth all to marriage at least single life is not commanded or commended to anie In 4. Instit c. 12 § 24. Paul reckoneth marriage amongst the vertues of a Bishop Et c. 13. § 3. This is indeed to tempte God to striue against nature which To striue against his flesh is to tempt God Desire of virginitie accursed of God he hath giuen and to despise his present guifts as if they belonged not to vs. Sadeel ad Artic. 53. abiurat This so great affectation of virginitie and single life which God at last did accurse was so â—suall with the Fathers as c. Zanchius in Thesibus to 8. It is against Gods commandment that a yong man who hath need of marriage should remaine vnmarried and simply that a woman should be wnmarried Whitaker Controuers 2. quaest 5. cap. 7. When Bellarmin had saied Vigilantius taught that Church men ought to be married answereth If vigilantius ment the lawfull marriage of Pastours he was in the right Tindal in Fox his Actes p. 1139. A preist must haue a wife for twoe causes The one c. THE CONFERENCE Scripture plainely saieth that God by the mouth of the Apostle would haue all men to be a he was that is vnmarried that such as were vnmarried he exhorted to remaine so that Christ exhorted all to single life who could take it that in heauen there is a speciall reward for virgins The same say Catholiks Protestants plainely say that Paul would haue all men to be married would haue a Preist or Bishop to be married that Christ terrifieth men from virginitie that God will haue no man vnmarried that he as much commandeth to marrie as to eate or drinke that to increase and multiplie is more then a precept that God hath accursed the affectation of virginitie that single life is commended to none And thus much of virginitie ART V. WHETHER FASTING BE A vertue or worshippe or seruice of God SCRIPTVRE EXPRESSELY AFFIRMETH. Luc. 2. v. 37. Who departed not from the temple by fastings Fasting is seruice of God and praiers seruing night and daye Math. 6. ver 17. When thou dost fast anointe thy head and wash thy face that thou appeare not to men to fast but to thy Father who is in secret and thy Father who seeth in secret will Rewarded of God repay the. Math. 4. ver 15. But the dayes will come when the kingdome shal be taken away from them and then they shall fast CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Lucae 2. vers 37. This place teacheth that fasting belongeth to the seruice of God as praiers doe PROTESTANTS EXPRESSELY DENIE Perkins in Cathol reform Contr. 6. pag. 132. Fasting is a Fasting of th same nature that eating is Helpeth nothing to heauen Profiteth nothing Mens fasting no better then beasts thing indifferent of the same nature with eating and drinking and of it selfe conferreth nothing to the obtayning of the kingdome of heauen no more then eating and drinking doth Humphrey ad Ration 3. Campiani p. 263. We graunt that it is true which Sanders saieth of the Iouinianists and our men That fasting or abstinence from certaine meats profit nothing Luther in Ionae 3. to 3 fol. 422. God esteemeth as much the fastings and haireclothes of beasts as of men and contrariwise What cares God for sackcloth fasting and hairecloth Caluin in Math. 16. v. 18. Fasting of it selfe is an indifferent A thing indifferent not required of God No seruice of God thing not of those kinde of things which God requireth and approueth In c. 4. ver 1. In that they perswade themselues that fasting is a meritorious worke and a parte of pietie or of Gods seruice it is a noughtie superstition In Act. 14. v. 23. Let vs not putt anie seruice of God in fasting seing that of it selfe it is nothing nor is of account with God but as it is referred to an other end In Of no moment Instit l 4. c. 12. § 16. Nether doth Luke putt anie seruice of God in fâ—sting Of it selfe it is of no moment c. 19. We must take great heed that fasting be not accounted a kinde of Gods seruice Beza in Confess c. 5. sect 40. We commend not true fasts as a kinde of Gods seruice Peter Martyr in locis loco 10 § 23. There is an other abuse No seruice of God that there be some who attribute holines to fasting as if there were anie seruice of God in it Whereas indeed fasting is onely an exercise which of it selfe hath no sanctitie Pareus in Collegio Theol. 1. disput 18. Fasting of it nature No vertue is no morall vertue For temperance is a morall vertue not because it abstaineth from meat or drinke but because it moderatly vseth meat and drinke THE CONFERENCE Scripture expressely saieth that S. Anne did serue God by fasting and praier that God rewardeth those that fast that Christ will haue his to fast The same say Catholiks Protestants expressely say that fasting is no part or kinde of Gods seruice that it is an indifferent thing of the same nature that eating that it conferreth nothing to get heauen that it is nothing is onely an exercise that God maketh no more account of mens fastings then of beasts that God requireth it not nor approueth it ART VI. WHETHER FASTING BE A preseruatiue against the Diuel SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 17. v. 21. But this kind of Diuels is not cast out but Some diuels cast out by fasting by praier and fasting CATHOLIKS EXPRESSELY AFFIRME Stapleton in Mathew 17. ver 28. Praier and fasting must be added as a most soueraigne antidote to driue away these kinde of Diuels PROTESTANTS EXPRESSELY DENIE Caluin in Math. 17. ver 21. cit The ridiculous Papists make No Diuels cast out by fasting fasting an antidote to driue away diuels Illyricus in Claue part 2. tractat 6. col 535 thus expoundeth the foresaied words of Scripture This kinde c. that is they cannot be cast out but by earnest praier proceding of earnest repentant and penitent hart and so he giueth no vertue to fasting THE CONFERENCE Scripture plainely saieth that certaine Diuels are not cast out but by fasting and praier The same say Catholiks Protestants plainely say that it is ridiculous to make fasting an antidote against Diuels ART VII WHETHER CHOICE OF meates be lawfull or vertuous SCRIPTVRE EXPRESSELY AFFIRMETH. Daniel 10. v. 3. In those dayes I Daniel mourned the dayes of Daniel vsed choice of meats three weeks desiderable bread I did not eate and flesh and wine entred not into my
approued Not true pennance the pennance of the Niniuites although it was not true pennance but some kinde of humiliation vnder the mightie hand of God Sadeel de vera peccator remiss p. 109. It is very absurd to compare those Heathen Niniuites strangers from Gods couenant and void of true doctrine who had heard nothing of the true God nothing of the Mâ—ssias with godlie men receauing the benefit of Christ with true faith THE CONFERENCE Scripture plainely saieth that the Niniuites beleiued in God did pennance were conuerted from their euill way The same say Catholiks Protestants plainely say that the Niniuits were void of true doctrine had heard nothing of the true God and that their pennance was not true ART XX. WHETHER EREMITICALL life be lawfull SCRIPTVRE EXPRESSELY AFFIRMETH. Luc. 1. vers 80. And the child grew and was strenghtned in Eremiticall life lawfull spirit and was in the deserts vntill the day of his manifestation in Israel Math. 4. v. 1. Then Iesus was led of the Spirit into the desert Hebr. 11. v. 38. Wandring in deserts in mountaines and dennes and in caues of the earth Marc. 1. ver 13. And he Iesus was in the desert fourtie dayes Christ in the desert with beasts and fourtie nightes and was tempted of Satan and he was with beastes CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Promptuar Dom. 2. Aduentus Our Heretiks will not that S. Ihon liued in a desert poperly termed in a wildernesse in solitude lest so notable example of his may seeme to patronise our Ermits and Anchorets PROTESTANTS EXPRESSELY DENIE The Magdeburgians Centur. 1. l. 1. cap. 10. Luke reporteth Eremiticall life superstitious that the child Ihon abode in the desert vnto the day of his manifestation which is not to be vnderstood of anie den farre froÌ„ all conuersation of men as if he had lurked there like a beare or a hater of mankind as afterward Ermits and such kind of men feigned to theÌ„selues superstitious religious Et Cent. 4. c. 10. they write thus of Ermits But who will not accurse these monsters of men as enemies of humane societie and offending against the whole second table Perkins in reformed Cathol C. 8. p. 168. For time of peace I see no cause of solitarie life Polanus in Disput priuatis disput 22. Eremiticall life is Sauage and in humane clownish sauage and farre from ciuilitie The like say other Protestants THE CONFERENCE Scripture expressely saieth that S. Ihon Baptist was froÌ„ a child in the desert that Christ was lede of the Spirit into the desert and was there fourtie dayes and with beasts that Gods Saints wandered in deserts denns and caues of the earth The same say Catholiks Protestants expressely say that eremiticall life is clownish sauage and superstitious that Eremits deserue to be accursed and do sinne against the whole second table THE SVMME OF THIS CHAPTER OF GOOD workes in particular That which we haue related in this chapter euidently sheweth that Protestants doctrine of good workes in particular is cleane contrarie to the doctrine of the holie Scripture For the Scripture together with Catholiks teacheth that not to marrie is good and counsailed of God that virginitie is a vertue and better then the state of marriage that fasting is a vertue and worshippe of God and an antidote against the Diuel and that choice of meats is lawfull that we may pray for the dead for all and for that which God hath not promised and in strange tongue and that he that praieth may be heard for his owne or his praiers worth that it is lawfull to sell all and giue to the pore that almes deliuereth from death and sinne that pennance is commanded to all that punishment of the bodie is a parte of pennance All which Protestants denie They shew also that Protestants steale quite away Whatvertues Protest reiect manie particular vertues and manie things also froÌ„ other vertues which they will seeme to leaue For they take quite away the vertues of virginitie of fasting vowing They take from praier that it be made for the dead for all and for that which God hath not promised They take froÌ„ religioÌ„ the forsaking of goods from almes the power of deliuering from death and sinne and from pennance the punishment of the bodie And thus much of good workes Now of their contraries that is sinnes CHAPTER XV. OF SINNES ART I. WHETHER SINNES BE IMPVTED to the Elect and Faithfull SCRIPTVRE EXPRESSELY AFFIRMETH. REG 2. C. 12. V. 5. seq And Dauid saied to Nathan our Lord liueth the man that hath done this is the child of death And Nathan saied to Sinne was imputed to Dauid Dauid Thou art that man Thus saieth the Lord God of Israel Why therefore hast thou contemned the word of the Lord that thou wouldest do euill in my sight For which thing the sword shall not departe from thy house for euer because thou hast despised me The same teach both other places before cited which say that God is angrie and hateth the faithfull when they sinne grieuously as also such as teach that God punisheth them for sinnes and that sinnes are mortall euen to the elect faithfull Which we shall cite soone after CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 1. de Amiss Grat. c. 7. If sinnes do remaine with a liuelie iustifying faith in men that are once iustifyed euen by this they are not imputed nether are they so much veniall and to be forgiuen as already forgiuen and remitted nether make they a man guiltie of any pâ—ine or punishment And there is no man but seeth how absurd and pernitious this doctrine is PROTESTANTS EXPRESSELY DENIE Wootton in Answere to Popish Articles p. 92. Sinne is Sinne is remitted before it be committed remitted as soone as it is committed or rather before it be committed a man once iustified hauing obtained full remission of all sinnes past present and to come Abbots in Diatribam Tomsonic 20. That sinnes be not Not imputed to the elect imputed to the elect pertaineth to mercie Luther in Gal. 2. to 5. f. 229. Because iustice fulfilling of the law is begun by faith therefore for Christ in whome they beleiue the rest of sinnes and fulfilling of the law is not imputed In c. 5. f. 420. A beleiuer hauing sinne sinning neuerthelesse remaineth Not to the faithfull godlie Albeit they haue and commit sinnes yet let them know that they are not imputed to them through Christ In c. 8. Isaiae Sinne maketh not Christians guiltie to 4. f. 83. This is Christian libertie that we may satisfie the law in some parte But where we do not there it doth not make vs guiltie because we haue remission of sinnes Caluin in Ioan. 5. v. 29. No not sinnes whereof the faithfull Sinne not imputed to the faithfull dayly do make themselues guiltie are imputed to them Et 3. In-Instit cap. 4. § 28. he saieth that the sinnes of
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
If we proue that God doth now cleanse vs from all iniquitie because it is saied 1. Ioan. 1. v. 19. He is faithfull and iust to forgiue vs our sinnes and cleanse vs from all iniquitie Caluin ib. answereth If anie obiect that whilest we liue in this life we are neuer cleansed from all iniustice for so much as belongeth to reformation that is true indeed but Ihon teacheth not what God doth now perfect in vs. If we proue that in this life some are made iust by the merits of Christ as by Adams demerit they were made iniust by these words Rom. 5. v. 19. As by the disobedience of one man manie were made sinners so also by the obedience of one manie shal be made iust Pareus l. 2. de Iustificat cap. 3. answereth In this life we are made iust imperfectly in the next we shal be made perfectly iust Hereupon perchaunce Luther saied Disput 3. tom 1. We thinke that a man to be iustified is not to be yet iust but to be in the way and course to iustice If we proue that faith without workes is alwaies dead because it is saied Iames 2. vers vlt. Faith without workes is dead Schlusselburg to 8. Catal. p. 526. answereth The saying of Iames touching faith dead without workes is to be vnderstood of ehe time after iustification So that he will not haue faith to be dead without good workes whilest it iustifieth If we proue that God alwaies will all men to be saued by those words 1. Tim. 2. Who will all men to be saued Perkins in Cases of Conscience cap. 7. sect 3. answereth God will all men to be saued vnderstand now in this last age of the world If we proue that Saintes in heauen aske mercie for the faithfull because they aske reuenge vpon their persecutors by those words Apocal. 6. vers 9 I saw vnder the aultar the soules of them that were slanie for the word of God c. and they cried with a loud voice saying How long Lord holie and true iudgâ—st thou not and reuengest not our blood on them that dwell on the earth Confessio Wittember c. de Inuocat Sanctorum vnderstandeth this onely of praiers made whiles the Saints were on earth In the Apocalypse the soules of the Saints that were slaine do crie that their blood be reuenged not that now resting in the Lord they are desirous of reuenge after a humane manner but because the Lord euen after their death is myndfull of the praiers which whiles they yet liued on earth the made for the deliuerie of themselues and the Church If we proue that in this life we fulfill the law doe the will of God and obey Christ by those words Rom. 8. v. 4 God sent his Sonne c. that the iustification of the law might be fullfilled in vs. Et Math. 6. Thy will be done on earth And Hebr. 5. vers 9. Christ is made the cause of saluation to all that obey him Scharpius de Iustif Contr. 12. answereth Out of these places nothing followeth but that the faithfull fulfill the law but it followeth not that they fulfill it in this life Wherefore I thus make my fourtenth argument Who besides the foresaied opposition to the expresse words of Scripture will not expound the words of Scripture on that time whereof it speaketh do contradict the true sense thereof Protestants doe so Therefore c. CHAPTER XV. THAT PROTESTANTS OF MANIE sayings of Scripture make one MY fiftenth argument shal be because Protestants are forced to confound manie sayings of Scripture in one and so make one of manie For if we proue that God will not the death of a sinner but willeth his conuersion by those words Ezechiel 18. I will not the death of a sinner but that he be conuerted and liue Caluin l. de Praedest pag. 706. answereth If as we ought to doe those twoe be read ioyntly I will that a sinner which is conuerted liue the cauill is easily refuted The some hath Beza 2 part resp ad Acta Montisbel p. 196. If we proue that God would haue al to be saued and come to the knowledge of the trueth because it is so saied 1. Tim. 2. v. 4. Beza lib. quaest respons vol. 1. Theol. p. 684. saieth Those twoe To saue and to come to the knowledge of trueth are to be ioyned that so God may be vnderstood to will that they be saued whome he will haue to come to the knowledge of the trueth So also he answereth in Respons ad Acta Montisb p. 194. And there p. 196. in the same sorte expoundeth that Ezech. 18. I will not the death of a sinner but that be conuerted If we proue that Christs baptisme was different from S. Ihons because Actor 19. S. Luke telleth that some who haue beene baptized with S. Ihons baptisme were baptized againe of S. Paul Beza ib. ver 5. saieth that these are not the words of S. Luke telling who were baptized of S. Paul but of S. Paul telling what was the baptisme of Saint Ihon. Caluin l cont Anabap. p. 415. saieth There is saied that Paul baptized them in the name of Christ then to explicate what this meaneth is added that he laied hands vpon them and the holie Ghost descended Wherefore the same thing is diuersely expressed by twoe wayes as the Scripture vseth Et 4. Inst c. 15. § 18. Luke doth not tell twoe different things but keepeth the forme of relating vsed of the Hebrews who first set downe the summe of the matter and after explane it more at large If we proue that we must be borne againe both of water and of the holie Ghost by these words Ioan. 3. v. 5. Vnlesse one be borne againe of water and the holie Ghost c. Caluin ib. answereth It is one simple sentence that we must be borne a new for to be Gods children and that of this second birth the holie Ghost is author Therefore he put water and Spirit for the same thing And in this manner they confound manie things which the Scripture distinguisheth and say that ether they be Synonimies or that one exegetically expoundeth the other Wherefore this is my 15. argument Who besides the foresaied opposition to the expresse words of Scripture are compelled to confound manie different sayings of the Scripture in one those are also opposite to the true meaning of the holie Scripture Protestants doe so Therefore c. And hitherto we haue seene how manie and what kind of Propositions of Scripture almost in all kinds of controuersies Protestants doe change and depraue and that no kind of speach can be so plaine strong and forcible as it can recall them from their errours but that they break through delude depraue all Now let vs see how they deale will the wordes of Scripture For as Tertullian saieth cont Hermogenen It is the Heretiks custome to wreste all simple words CHAPTER XVI THAT WORDS OF SCRIPTVRE WHICH signifie the working or doing of a thing
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
Reg. 15. Luc. 1. Actor 13. he saieth this is not meant of true iustice or perfection but of apparent So that with these men nothing is true if it be against them but onely apparent as is indeed their religion Wherefore thus I argue in forme Who beside the foresaied opposition to the expresse words of Scripture in manie and great matters words which signifie true things are forced to expound them of apparence outward shews testifications and significations before men they contradict the true sense of Scripture Protestants doe so Therefore c. CHAPTER XX. THAT PROTESTANTS ARE FORCED to expound the words of holie Scripture by diuers disparates and contraries THE 20. argument wherewith we will proue that Protestants doe contradict the true meaning of holie Scripture shal be because they are coÌ„pelled to expound the words thereof by things that are quite different yea disparate or nothing like and plaine concrarie of which doings of theirs amongst innumerable I will note some few examples They expound the words of Scripture by things different or diuerse For thus dealeth Zuinglius in Marci 1. to 4. p. 141. All were baptized that is saieth he were taught in Baptized 1. Taught the Ghospell In Ioan. 3. v. 5. The kingdome of God is here taken for heauenlie doctrine and preaching of the Ghospell In histor resur pag. 401. The sense is Whose sinnes you forgiue that is Forgiue 1. Preache to whome you shall tell the forgiuenesse of sinnes In Roman 5. pag. 419. Sinne in this place As sinne by one man c. is Sinne. 1. Disâ—ase Faith 1. Preaching taken for a disease In cap. 10. pag. 434. Faith is by hearing Here marke that Faith is taken of Paul for the manifested will of God and for the manifest and publike preaching of faith amongst the Iews and Gentils In 1. Cor. 7. p. 463. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good is here taken for commodious and quiet Et tom 2. in Elencho Faith 1 Gods election Which 1. Whiles Blessed 1. Bad Fairewell fol. 34. Faith iustifieth that is the election of God In Subsidio f. 245. Which is powred out for manie that is whiles or as it is powred out for manie In Exegesi f 355. And it happened as he blessed that is bidde them fairewell Et in Exposit fidei fol. 558. It is cleare that the name of Merit or Reward is in holie Scripture but insteed of a Free guift Caluin in Luc. 1. ver 15. Replenished with the holie Ghost expoundeth To be indued with greater grace aboue che common vulgar sorte In c. 7. ver 48. he expoundeth Forgiue vs Forgiue 1. Seale our trespâ—sses thus Seale more and more mercie in our hearts In c. 8. v. 13. They beleiue for a time thus They giue an honor to the Ghospell like to faith In Math. 7. vers 21. By doing Doe Gods will 1. Beleiue the will of the Father he vnderstandeth Philosophically to frame his life and manners to the rule of virtue and to beleiue in Christ In cap. 21. vers 32. The name of Iustice here signifieth Iustice 1. Doctrine nothing els but that Ihons doctrine was pure and right In cap. 23. vers 22. To sit in the chaire of Moises is nothing els then to deliuer out of the law of God how men ought to liue In Ioannis 3. vers 5. By water he vnderstandeth Water 1. Holie Ghost Charitie in vs. 1. Towards vs. the Holie Ghost In Actor 8. ver 18. by the Holie Ghost Singular guifts In Rom. 5. v. 5. by the Charitie of God diffused in vs he vnderstandeth our knowledge of Gods charitie towards vs. In 2. Co. 2. v. 10. I haue giuen in the person of Christ that is saieth he sincerely and without simulation In 1. Timot. 1. and 6. by Faith he expoundeth Holesome doctrine Faith 1. Holesome doctrine In Tit. 1. v. 16. Appoint Bishops that is Be president in the choice of them And in Hebr. 9. v. 26. Destruction of sinne he expoundeth freing from the guilt of paine Sinne. 1. Guilt of paine Beza in Math. 3. v. 1. by Desert vnderstandeth A hillie countrie And in vers 6. by Confessing their sinnes Professing Desert 1. Hillie place themselues to be sinners And in cap. 5. vers 20. Vpon that Vnlesse your iustice abound c. by the Kingdome of heaueÌ„ he meaneth the Church militant and by Enter Teach Peter Martyr in Roman 18. saieth When the Scripture Faith 1. Gods mercie saieth that we are iustified by faith when we heare the name of faith we must vnderstand the obiect of faith to wit the mercie of God Polanus in Syntagm l. 6. c. 36. Faith is imputed to iustice Faith 1. Christs iustice that is the iustice of Christ which faith apprehendeth is imputed Sadeel ad art 44. abiurat When we are saied to be iustified by faith by the name of faith we must vnderstand Christ And so also Bullinger dec 3. serm 9. The Confession of Saxonie c. de Remiss Peccat This saying is to be vnderstood correlatiuely we are iustified by faith that is we are iustified by confidence of the Sonne of God Zanchius de Perseuerant tom 7. col 143 by that You are Faith 1. Confidence fallen from grace vnderstandeth you are fallen from the doctrine of grace or from the Ghospell Pareus l. 2. de Iustif c. 7. Grace 1. Doctrine by Perfect charitie vnderstandeth sincere Et lib. 4. c. 7. by worke your saluation Doe those things which are necessarie for to obtaine saluation Perkins in Cathol reform Contr. 5. c. 3. saieth In all the promises of the Ghospell in which God doth voluntarily binde himselfe to reward our workes the obligation doth not directly pertaine to vs but in respect of the person and obedience of Christ Apologia Confess Aug. c. de Implet legis Because Loue. 1. Beleiue she loued much that is say they because she truely worshiped me with faith and with exercises and signes of faith Et de Resp ad Argum. When the text saieth that eternall life is rendered to workes it meaneth that it is rendered to those that are iustified Agayne Almes is saied to deliuer from death and to purge from sinne not in it selfe but in the cause thereof that is in faith Almes i. Faith Brentius hom 1. in festum om sanctorum To hunger after iustice is to haue a iust cause and yet not be able to follow it in law Reineccius to 4. Armaturae c. 19. by Sacrifice the Phase vnderstandeth Kill it lest he should be confessed that the pascal lam be was sacrificed Illyricus 1. Ioan. 2. v. 3. The keeping Keeping 1. Knowing of the coÌ„mandements in this place signifieth the true knowledge of his doctrine Piscator in Thesibus l. 2. p. 192. 2. Pet. 2. They denie the Lord who hath bought them that is whome before they had professed that he had bought them Et p. 472. he Buye 1. Professe to buye
so manifest that much of their doctrine was in ould time condemned of the Fathers for heresie as themselues confesse it For touching the heresies of Aërius thus writeth Bucan Instit loc 42. Did the Fathers rightly reckon the opinion Protest confesse they hould the heresies Of Aerius of Aërius who made no distinction betwene a Bishop and a Preist amongst heresies No more surely then these other his opinions 1. That we ought not to make praiers or offerings for the dead 2. That dead Saints are not to be praied vnto 3. That there ought not to be anie set dayes of fasting Beza respons ad Serau c. 32. Surely Serauia if thou doest thinke Aërius to haue beene an Heretike in those three former points all the reformed Churches this day are Heretiks to thee as well as they are to the Papists Vorstius in Antibel p. 201. Aërius was vniustly condemned of heresie by the Fathers Angelocrator l. 7. de chronol The opinions of Aërius a most learned man that he reiected praier for dead and set fast and made a Preist equall to a Bishop were to be borne withall vnlesse with Aërius he had impugned the Trinitie Whitaker Cont. 2. q. 5. cap. 7. Epiphanius indeed and Austin after him put Aërius amongst Heretiks But if he held nothing but these points he was no Hereike Cartwright Replica 2. p. 618. If it must preuaile against me that Aerius an Heretiks would make a Bishop and Priest all one whome Epiphanius a Catholike thought to be distinct and different by the word of God or that Austin reckoned it amongst the heresies of of Aërius by this way will rise a great preiudice to the trueth wherewith we beleiue that we ought not to pray for the dead nor offer sacrifice for them For Epiphanius to 1. haer 7. calleth this an heresie of Aërius and of the same iudgement is Austin haer 51. which notwithstanding is orthodox doctrine Gratianus Antiiesuita part 1. pagin 528. Surely if one take away those things which Aërius is rather feigned then proued to haue held with the AriaÌ„s about the diuinitie of Christ there wil be nothing which may be iustly and deseruedly reprehended in his doctrine Daneus in libr. Augustini de Haeres capit 53. The Aërians were quickly supprest because they were oppugned by the common consent of all Bishops 1. Aërius taught that a Preist did not differ from a Bishop in order and degree Which doctrine I see not why it should be condemned 2. That praiers are not to be made for the dead because they caÌ„not be holpen by such suffrages of ours Why Christians should not admit this I see not 3. That fasts are not be appointed vpon certaine set and solemne dayes yearely as was the fast of lent for that all this kind of aniuersarie fasts is superstitious and not to be vsed of Christians Which surely is true 4. That there is no pascha among ChristiaÌ„s which is to be kept and celebrated Nether ought this opinion of the Aërians to be condemned because it is true Wherefore we haue not noted these men among Heretiks Touching the heresies of Iouinian thus writeth the Of Iouinian same Daneus l. cit c. 82. Iouinian did equall mariage with single life and virginitie for that both of theÌ„ are of theÌ„selues indiffâ—eÌ„t and no parte of Gods true worship as also because c. This why it should be erroneus nether Hierome proueth nor any other of the Fathers hath proued Whitaker loc cit IouiniaÌ„ thought that the choice of meates and fasting was not meritorious I answere Is the choice of meates meritorious Follie. To fast for this end to merit eternall life is to abuse fasting We willingly agree with IouiniaÌ„ in this point IouiniaÌ„ taught that mariage was equall to virginitie in dignitie and merit So also Paul so Christ so we all teach Indeed Hierome inuetheth against Iouinian for this cause HuÌ„fre ad Rat. 3. Camp We grant it is true which Sanders saieth of the Iouinians and Protestants That fasting or abstinence froÌ„ some certaine meats profiteth nothing Touching the heresies of Vigilantius thus Humfre loc cit Of Vigilantius He taught that the reliks of Saints are not to be worshiped And we also Vigilantius taught that there was no need to light torches or to wachat the sepulchres of Martyres And why should not we teach the same and much rather He taught that Saints are not to be worshipped nor that men ought superstitiously to runne to their monuments We say the same Vorstius in Antibel p. 162. The heresies alledged of Bellarmin are indeed no heresies for example which he alledgeth out of Hierome touching Iouinian and Vigilantius and out of Epiphanius touching Aerius and some few others Angelocrator loc cit Vigilantius a Frenchman but a most learned Prelat in Spaine denieth that Saints are to be reuerenced and would haue riches to be preferred before pouertie Against him Hierome wrote Beza in 2. part resp ad Acta Montisb Hierome defending an ill cause that is inuocation of Saints against Vigilantius c. Luther in Postilla Exalt Sanctae Crucis Vigilantius wrote of this matter worshippe of reliks against whome Hierome earnestly opposed himselfe which I wish had not beene done and if Vigilantius his booke were extant as Hieroms is I beleiue Vigilantius wrote more Christianely of this matter then Hierome Serranus cont Hayum part 3. The discreet Reader seeth that Hierome in that booke against Vigilantius passeth not onely the boundes of modestie but also of trueth Iuel in DefeÌ„s Apol. part 1. c. 2. sect 3. Hierome reproueth Vigilantius that he reprehended wakes inuocation of Saints worshippe of relikes lights and other such things Of Origen As for the heresies of Origen thus writeth Spalatensis l. 5. de Repub. c. 6. n. 44. Origen was shroudly taxed of Theophilus because he held that the Sacraments did not worke sanctification by the worke as I may so speake wrought but onely by the worke of the worker and that God doth not vse materiall and insensible creatures to importe sanctification to men But Theophilus whilest he doth reproue this opinion or error of Origen is all c. And yet herein Protestants teach as Origen did as appeareth by what hath beene related l. 1. cap. 10. artic 7. Finally Daneus Contr. 4. pag. 770. confesseth to agree Of MessaliaÌ„s and NouatiaÌ„s with the Messalians that habituall concupiscence in the iust is sinne and with Nouatians that Christians are not to be anointed Thou seest Reader that Protestants plainely confesse that they defend the condemned doctrine of Aërius Iouinian Vigilantius Origen Messalians Nouatians and that S. Austin S. Hierome S. Epiphanians Fathers Bishops with common consent of all did coÌ„demne their doctrines for heresies and them for heretiks Whome I aduise to consider well those words of Beza written of a late Heretik epist 81. He plainely and without dissimulation houldeth and accounteth Origen Aërius Heluidius c. not for Heretiks but for
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