proper to the Elect 350 22. VVhether faith come by hearing 352 23. VVhether faith be euer lost 353 24. VVhether faith be rewarded 355 25. VVhether the faith of those who toucht Christs garments were pure 356 Chap. 14. Of good workes in generall Art 1. VVhether anie worke of a Sinner may be good p. 360 2 VVhether euerie good worke be sinne 362 3 VVhether good works be a sweet smell to God 364 4 VVhether good works be fully good 366 5 VVhether they be iust or iustice in the sight of God 369 6 VVhether in good works there be anie worth 371 7 VVhether eternall life be promised to good works 373 8 VVhether good works be meritorious 374 9 VVhether there may be glorie in good works 376 10 VVhether all good works be equall before God 378 11 VVhether good works be commanded of God 379 12 VVhether they be necessarie to iustification 381 13 VVhether they be necessarie to saluation 384 14 VVhether they be profitable to saluation or iustification 387 15 VVhether they be anie cause of saluation 390 16 VVhether they be a testimonie of iustification or predestination 393 17 VVhether they be a cause of Gods loue towards vs 395 18 VVhether we ought to doe good works 396 19 VVhether they may be done for reward 399 20 VVhether they be to be done for the glorie of God 401 Chap. 15. Of workes in particular Art 1. VVhether it be good not to marrie 406 2 VVhether virginitie be a vertue 406. 3. VVhether the state of virginitie be better then marriage 408 4. VVhether God would haue men to liue single 410 5. VVhether Fasting be a vertue 412. 6. VVhether fasting be a preseruatiue against the Diuel 414. 7. VVhether choice of meats be laudable 415. 8 VVhether we may pray for all 416. 9. VVhether we may pray for the dead 417. 10 VVhether we may pray for that which God hath not promised 419 11. VVhether anie obtaine for the worth of their praier 421. 12. VVhether we may pray in an vnknowne tongue 422. 13. VVhether we be commanded to say our lords praier 423 14. VVhether we may make vows 424 15. VVhether almes deliuer from death and sinne 426 16. VVhether we may giue all to the poore 427 17. VVhether pennance be commanded to all 428 18 VVhether affliction of the bodie be a parte of pennance 429. 19 VVhether pennance of the Niniuites was good 431 20. VVhether Eremitical life be lawfull Chap. 16. Of Sinnes Art 1. VVhether sinnes be imputed to the faithfull 435. 2. VVhether anie sinne be mortall to the Elect and faithfull 437. 3. VVhether onely incredulitie be sinne 438. 4. VVhether sinne ought to be ouercomen of vs 440. 5. VVhether anie that serue the flesh can serue God 441. 6 VVhether by greuous sinnes we fall from grace 442. 7 VVhether sinne can staÌ„d with iustice 8. VVhether sinne may be redeemed by good works 447. 9. VVhether to abstaine from great sinnes be necessarie to saluation 448 10. VVhether sinne be the cause of damnation 451. 11. VVhether we must giue account of our sinnes 453. 12. VVhether the iustified commit ill p. 454. 13. VVhether the iustified commit sinne 455. 14 VVhether the iustified euer do sinne wilfully 457. 15 VVhether the widows 1. Tim. 5. did sinne in marrying 458. 16 VVhether vsurie be sinne 459. 17. VVhether all sinned in Adam 460. 18. VVhether there is originall sinne 461. Chap. 17. Of Iustification Art 1. VVhether Iustification be of works 465. 2. VVhether it be of faith onely 467. 3. VVhether the iustified be iust in Gods fight 469. 4. VVhether the iustified be cleane 472 5. VVhether sinne remaine in the iustified 474. 6. VVhether sinnes be simply forgiuen 477. 7. VVhether all the iustified be equally iust 478. 8. VVhether there is anie inherent iustice 478. 9. Whether inherent iustice can be imputed 481. 10. Whether the iustified be infallibly certaine of their iustice 482. 11. Whether pennance goe before iustification 845. 12. Whether iustificatioÌ„ can be lost 487. 13. Whether the iustified may feare to fall 489. 14. Whether iustification be proper to the Elect 492. 15. Whether we cooperate to our iustification 493. 16. Whether after iustification anie punishment remaine 496 Chapt. 18. Of life and death euerlasting ART 1. Whether life euerlasting be a reward p. 499. 2. Whether it be a crowne of iustice 501. 3. Whether it be of faith onely 503. 4. Whether all men be to be iudged 505 5. Whether eternall life be to be rendered to anie 506. 6. Whether the soules of the Reprobates doe now suffer in Hell 507. 7. Whether Hell be anie place 509. 8. Whether Hell fire be true fire 510. Chapt. 19. Of Gods law ART 1. Whether Gods law be possible 513. 2. Whether euer anie kept Gods law 515. 3. Whether anie loued God in all theâ—â— heart 517. 4. Whether Gods law be in thâ— heart of anie 519. 5. Whether we ◠〈◊〉 â— that we may keepe Gods law 520. 6. Whether the keeping of Gods law be necessarie to saluation 521. 7. Whether the law of God be abrogated from the faithfull 522. Chapt. 20. Of mans law and superioritie ART 1. Whether there be anie Superioritie among Christians 526. 2. Whether man can make laws 527. 3. Whether mans law bindeth the conscience 529. Chapt. 21. Of free will ART Whether man be free in indifferent matters 532. 2. Whether man be free in morall matters 534. 3. Whether man cooperate with Gods grace to good 536. Chap. 22. Of mans Soule ART 1. Whether mans Soule be immortall 539. 2. Whether Mans soule be the forme of his bodie 545. 3 Whether there be anie resurrection of the dead 547. THE INDEX OF THE CHAPTERS CONTAINED in the second booke CHAPTER 1. That Protestants contradict the truâ— sense of Scripture because iâ— so manie points they gaynesay the expresse words thereof pag. 549. Chapt. 2. That Protestants confesse they contradict the sense of those words which the Cathol Church long since and manie of themselues now beleiue to be the words of God p. 611. Chapt. 3. That Protestants are forced to vse violence to that parte of Scripture which they receaue p. 615. Chapt. 4. That Protestants ouerthrow all force of the words of Scripture yea contemne and deride them p. 620. Chapt. 5. That Protestants say that words of Scripture which make against them were not spoaken of certaine knowledge p. 630. Chapt. 6. That Protestants saye that manie weightie sayings of the Scripture were not spoaken according to the mynd of the speakers p. 633. Chapt. 7. That Protestants are forced to say that the Scripture speaketh ironically c. p. 640. Chapt. 8. That Protestants are forced to turne the most generall speaches of the Scripture into particulars p. 647. Chapt. 9. That Protestants limitate manie propositions not limitated by the Scripture p. 654. Chapt. 10. That Protestants change manie absolute speaches of Scripture into conditionals p. 665. Chapt. 11. That Protestants change conditionall speaches of Scripture
hath satisfied the law which is impossible 3. Instit c. 17. § 7. A legall promise which added to an impossible condition proueth nothing In Antido to Concil sess 6. p. 280. Woe be to their Catechumens if so hard a condition of obseruing the law be imposed vpon theÌ„ what other then eternall malediction is laied vpon them In Act. 15. v. 10. The whole world is cast headlong into eternall perditioÌ„ if it cannot obtaine saluation but by keeping the law In Math. 9. v. 10. It sufficeth to testifie this by desire that we hate whatsoeuer is contrarie to Gods will and wish it were not Perkins in Cases of Conscience c. 7. If men do endeauour to yeeld God obedience in all things God will so accepte this their slender and small endeauour of doing that which they can do by his grace as if they had perfectly satisfied the whole law Slender endeauour accepted of God Piscator loco 17. The faithfull are freed from the rigour of the law and therein from care and feare of maledictioÌ„ of the law for the breaking thereof Pareus l. 4. de Iustif cap. 7. It is enough if they endeauour to Enough to endeauour begin the new obedience of the law according to all the commandments and aske and impetrate the pardon of defects for the merits of Christ otherwise no flesh would be saued Peter Martyr in 1. Cor 10. v. 12. The precepts of good workes require no other thing of vs then endeauour and diligence to liue well In c. 7. v. 19. vpon that But the keeping of Gods commaÌ„dments This saieth he is not expected of you who already are children and belong to Christ but onely keeping of the commandments of God so farre as the condition of man and state of this present life do suffer THE CONFERENCE Scripture expressely saieth that if we will enter to life we must keepe the commandments The same say Catholiks Protestants expressely say that it is not necessarie to keepe the commandmeÌ„ts that it is enough to endeauour to begin the keeping of them that God accepteth a sleÌ„der endeauour of keeping them for a perfect keeping ART VII WHETHER THE LAW OF the ten commandments be abrogated and taken away from the faithfull SCRIPTVRE EXPRESSELY DENIETH. Rom. 3. v. 31. Do we then destroie the law by faith God forbidde The law not abrogated by faith in Christ If no law no sinne But we do establish the law c. 4. v. 16. Where there is no law nether is there preuarication Math. 5. v. 18. Do not thinke that I am come to breake the law or the Prophets I am not come to breake but to fulfill Ioan. 14. v. 15. If you loue me keepe my commandments CATHOLIKS EXPRESSELY DENIE Councel of Trent Sess 9. Con. 19. If anie shall say that nothing is commanded in the Ghospell but faith and that the rest are indifferent nether commanded nor forbidden but free or that the ten commandments belonge nothing to Christians be he accursed PROTESTANTS EXPRESSELY AFFIRME Luther Sermone de Moyse The ten commandments belong The ten commandments belonge not to Christians to Christians And Whitaker l. 8. cont Dureum sect 91. addeth This article is surely most worthie of Luther because it containeth most high trueth and comfort The same Luther in c. 18. Deut. to 3. f. 56. Know that Gods law is that onely which commandeth to the wicked and desperate The law abolished to the godlie men what is to be done but where the godlie are there the law is abolished In Gal. 2. to 5. fol. 227. The hart being iustified by faith streight waies all lawes cease all things are free and lawfull 223. The law is dead and compelleth no more yet we may do the law vpon charitie but not as a law 315. all the ceremoniall A Christian not bound to the law law or the decalog is abrogated to a Christian because he is dead to it And to be dead to the law is not to be bound with the law but to be free from it and not to know it 370. Christ hath abrogated all lawes vniuersally Postilla in die Pentecostis f. 273. The Holie Ghost is giuen to this end to abrogate and take away the law Wherefore Christians are not to be gouerned by laws but others who professe not Christ in their hart are to be bridled with laws are to be remitted to hangmen and tormentours and to be gouerned by the sword for to be kept in order Et f. 272. The Holie Ghost doth so abrogate the law that he leaueth not so much as the letter of the law or if anie thing remaine it remaineth onely for to preach by word Melancthon in locis apud Fabritium in art Augustan 20. p. 364. We haue diuided the law into three partes Morall ceremoniall and iudiciall all which must needs be abrogated if the ould testament be abrogated And this was the cause of abrogâ—ting the law because it could not be performed or done Which The morall law is abrogated cause pertaining more to the morall law then to the ceremoniall or iudiciall we must needs say that the Decalogue also is abrogated Michael NeaÌ„der apud Schlusselburg to 4. Catal. Haeret. p. 61. I abide in my opinion that the law is not giuen to the iust The law hath no vse All lawes taken away in anie vse or office Tindal in Fox his Actes pag. 1140. Edit An. 1610. Christ tooke away all lawes and maketh vs free and at libertie Or as M. Rainolds l. 4. Caluinuoturcismi c. 22. reporteth his words out of an other edition Christ hath freed vs from all lawes so that hereafter no law bindeth vs in conscience Zuinglius in Explanat artic 16. The law is taken from the godlie by Christ The same in effect say all other Protestants who teach that the condemnation of the law or imputation of the breach thereof is taken from the faithfull so that it is not imputed to them ether for fault or punishment For it implieth contradiction that there be a law and that the breach thereof make not the wilfull breakers subiect to sinne or punishment Wherefore Luther in Disput 6. to 1. proposit 14. saied truely A law which condemneth not is a feigned or painted law like to a Chimaera And that the breach of no law is imputed to the faithfull is the commoÌ„ doctrine of Protestants as is to be seene in Conf. Heluet. cap. 12. Scotica art 15. Apologia Confess Augustanae c. de Implet legis Martyr in locis class 2. c. 15. Caluin 2. Institut c. 7. Beza in 1. Ioan. 5. v. 3. in c. 2. v. 7. Whitaker loco citat and others THE CONFERENCE Scripture expressely saieth that the law is not destroied by faith in Christ but established that Christ came not to breake the law but to fulfill it that if there be no law there is no sinne The same say Catholiks Protestants expressely say that the ten commandmeÌ„ts belong nothing to Christians
that the lawe coÌ„mandeth onely the wicked that that being iustified all lawes cease that the lawe compelleth no more that we are not buÌ„od with the lawe that Christ hath abrogated all lawes that that the lawe is not giuen to the iust in anie vse that no lawe bindeth anie more Which is so contrarie to Scripture as some Protestants confesse it See lib. 2. c. 30. THE SVMME OF THIS CHAPTER of Gods lawe By what hath beene reported in this Chapter clearely appeareth that Protestants teach quite contrarie to the holie Scripture concerning Gods lawe For the Scripture together with Catholiks teacheth that Gods lawe is possible that some kept it that some haue loued God in all their harte that Gods lawe is in the harte of some that we pray to fulfill it that the keeping of it is necessarie to saluation and that the morall lawe of the ten coÌ„mandments is not taken away from the faithfull all which Protestants denie By the same also appeareth that the Protestants also in this matter play the theeues For they take from Gods lawe that it is possible that it hath beene kept of anie that it is in the hartes of anie that it is necessarie to saluation and that it obligeth the faithfull CHAPTER XIX OF MANS LAVV AND SVPERIORITIE ART I. WHETHER THERE BE ANIE Superioritie among Christians SCRIPTVRE EXPRESSELY AFFIRMETH. PROVERB 8. vers s 15. By me Kings do reigne Math. 24. v. 45. Who thinkest thou is a faithfull Christ appointed some ouer his familie All power is of God wise seruant whome his Lord hath appointed ouer his familie Rom. 13. v. 1. Let euerie soule be subiect to higher powers for there is no power but of God Tite 3. v. 1. Admonish them to be subiect to Princes and Potestates Hebr. 13. v. 17. Obey your Prelats and be subiect to them Subiect to Prelats and Princes Act. 2. v. 28. The Holie Ghost hath placed you Bishops to rule the Church of God CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 3. de Laicis c. 3. The Prophets foretould that all the Kings of the earth should serue Christ and the Church which cannot be vnlesse there be Kings in the Church PROTESTANTS EXPRESSELY DENIE Luther l. de saeculari potestate apud Coccium tom 1. l. 7. No Superioritie among Christians A Christian subiect to none art 1. Among Christians there can be no superioritie De libertate Christiana to 2. f. 3. A Christian man is the most freest Lord of all subiect to none De votis ibib fol. 270. Christ hath giueÌ„ me so much libertie that I man subiect to none but to himselfe onely Christ is my immediate Lord I know no other anie more In 1. Petri c. 2. to 5. f. 462. Christ hath coÌ„mitted the badde to profane power for to gouerne theÌ„ as they ought to be gouerned the good that is those who beleiue he hath reserued to himselfe whome he gouerneth by his word onely CONFERENCE OF THE FORESAIED WORDS Scripture expressely saieth that Kings reigne by God that we must obey the higher powers that we must be subiest to Princes and Prelats and to rulers of the Church The same say Catholiks Protestants expressely say that there is no superioritie among Christians that a Christian is subiect to none vnder none but Christ that Christ is his immediate Lord and that he knoweth no other ART II. WHETHER MAN HAVE AVthoritie to make lawes SCRIPTVRE EXPRESSELY AFFIRMETH. Act. 15. v. 29. It hath seemed good to the Holie Ghost and to The Apostles made lawes vs to lay no further burde vpon you then these necessarie things That you abstaine from things immolated to idols and blood and that which is strangled Ibid. v. 41. Paul walked through Syria and Cilicia confirming the Churches commanding them to keepe the precepts of the Apostles and the Ancients 1. Cor. 7. vers 12. For to the rest I say not our Lord If anie Also S. Paul brother haue a wife an infidel and she consent to dwel with him let him not put her away CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Act. 15. v. 28. The Church can impose temporall lawes as precepts for some good end to wit to keepe peace in the Church which binde the faithfull in conscience and before God to obey them PROTESTANTS EXPRESSELY DENIE Confession of Basle art 10. None can forbidde that which None can forbidde that which Christ forbade not God alone caÌ„ make lawes Christ hath not forbidde Lutherl cont R. Angliae to 2. f. 346. The power of making lawes belonges to God alone De Captiu Babyl fol. 77. Nether men nor Angels can by anie right impose anie lawe vpon Christians but as they will themselues Caluin 4. Instit c. 10. § 7. We heare that God chalengeth God onely a lawgiuer this as proper to himselfe alone to gouerne vs by the command of his word and by lawes Ibid. § 8. If God be the onely lawgiuer men must not take this authoritie vpon them In Iacobi 4. v. 12. They draw to themselues all the maiestie of God who chalenge authoritie to make lawes THE CONFERENCE Scripture expressely saieth that the Apostles had authoritie to impose necessarie burdens and to command that which Christ had not commanded to command their precepâ—s to be kept and to make lawes for married persons The same say Catholiks Protestants expressely say that none can forbidde that which Christ hath not forbidde that the power of making lawes is proper to God alone that no lawe can be imposed vpon Christians but as they will themselues ART III. WHETHER MANS LAW CAN binde the conscience SCRIPTVRE EXPRESSELY AFFIRMETH. Rom. 13. v. 2. Who resisteth the power resisteth the ordinaÌ„ce Mans lawe can binde conscience of God and they that resist purchase to themselues damnation v. 5. Therefore be subiect of necessitie not onely for wrath but also for conscience sake CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Rom. 13. v. 1. The breach of humane lawes offendeth also God The verie consciences of the faithfull are bound with ciuill lawes PROTESTANTS EXPRESSELY DENIE Whitaker Contr. 4. quaest 7. c. 1. We say that the lawes of Princes lawes bind not conscience Princes binde not the conscience for this is proper to God lib. 8. cont Dur. sect 103 Who impose lawes vpon the conscience chalenge power of sauing and destroying and robbe God of his right The lawes of Magistrates haue no power ouer the conscience Perkins in Anatomia Conscientiae tom 1. col 1215. We Conscience subiect to no mans lawe acknowledge no subiection at all of the conscience to mens lawes In Galat. 5. tom 2. col 258. The Magistrates lawe maketh a thing necessarie externally Neuerthelesse the thing in it selfe is not made necessarie but remaineth indifferent and you may vse it or not if you auoide contempt or scandall Luther in 1. Petri c. 2. tom 5. f. 464. The Magistrate cannot binde the conscience De seruo arbit to 2. fol. 431.
Consciences are bound with Gods law onely Zuinglius in Explanat artic 28. It is no sinne which God forbiddeth not Mans additions cannot make anie thing to be good or euill Art 24. No Christian is bound to those workes which Christ hath not commaunded Caluin in Iacobi 4. vers 12. It is God alone who hath the conscience subiect to his laws In Refutat Cathalon p. 384. No mortall man can make lawes which binde the conscience and make men guiltie of Gods iudgment De necessitate reform pag. 58. We teach that consciences are free and quite from mens lawes In Confess fidei p. 109. Men haue no power to binde the consciēce vnder mortall sinne The like he hath 3. Instit c. 19. 4. c. 10. Beza in Confess c. 5. sect 33. God hath reserued to himselfe alone all this power of binding the conscience with lawes cap. 7. sect 9. It is lawfull to God alone to impose lawes vpon the conscience Peter Martyr in locis classe 4. cap. 4. § 5. The Apostles No sinne to breake the Apostles laws without scandall did decree that Gentils conuerted to Christ should abstaine from strangled meate and immolated to idols and from blood If anie had eaten of them without offense of others he had sinned nothing in conscience Daneus Controu 3. p. 509. Mens commandment can not bind our consciences Contr. 5 pa. g1125 No law but Gods can binde vs in consciencience THE CONFERENCE Scripture plainely saieth that who resisteth the Magistrate resisteth Gods ordinance and purchaseth damnation and that we must be subiect to him for conscience sake Catholiks say the same Protestāts expressely say that Magistrates cannot binde the conscience that God alone can binde the conscience that breakers of the Apostles precept without contempt or scandall did not sinne THE SVMME OF THIS CHAPTER of mans law What hath beene rehearsed in this chapter plainely proueth that Protestants teach contrarie to the Scripture concerning mans law For the holie Scripture and Catholiks withall teacheth that there is superioritie among Christians that men haue power to make lawes and that their lawes may binde the conscience all which are denied of Protestants It proueth also that Protestants euen in this matter keepe their ould custome of stealing For they take from Christians all superioritie all power of makinge lawes and from their lawes all power of binding the conscience CHAPTER XX. OF FREE VVILL ART I. WHETHER MANS WILL BE free in indifferent matters SCRIPTVRE EXPRESSELY AFFIRMETH. NVMBERS 30. v. 14. It shal be in the arbitrement Man free in things indifferent of her husband whether she shall do it or not do it Iosue 24. ver 15. Choice is giuen you chuse this day that which pleaseth you 2. Reg. 24. vers 12. Choice is giuen thee of three We haue choice things chuse one of them which thou wilt 1. Corint 7. vers 37. For he that hath determined in his hart being setled not hauing necessitie but hauing power of his owne will c. CATHOLIKS EXPRESSELY AFFIRME Concil of Trent Sess 6. Con. 5. If anie shall say that mans free will is after Adams sinne lost and extinct or a thing onely in Title or a title without the thing finally a deuise of Sathan brought into the Church be he accursed PROTESTANTS EXPRESSELY AFFIRME Luther art 36. tom 2. Free will after sinne is a thing onely in No free will after sinne Title And in assert eiusdem articuli Free will is a deuise amongst things and a title without the thing because no man hath in his power to thinke any good or ill but all things fall out of absolute necessitie There is no doubt but that by Sathans teaching this name Free will came into the Church The same Luther de seruo arbit to 2. f. 434. Mans will is Mans will is like a beast set in the middest as a beast if God sitte vpon it it willeth and goeth whither God will if Sathan sitte vpon it it willeth and goeth whither Sathan will Nether is it in his power to runne to ether rider or to seeke him but the riders themselues striue about We do all things of necessitie him whether shall haue him fol. 435. It is certaine that we do all things of necessitie and nothing by free will The like he hath p. 461. 486. and otherwhere often Melancthon in locis editis An. 1521. apud Bellarm. l. 4. Men haue nether free will nor reason de Grat. lib. arbit c. 5. Men vse the name of free will which is most different from the holie scripture from the sense and iudgment of the Spirit And out of Plato his schole is added the word Reason as pernitious as that Againe Seing all things that fall out fall out necessarily according to Gods predestination there is no libertie of will What then will you say is there no chance in things no happe no fortune The Scripture say that all things fall out necessarily And if there seeme to thee to be some chance in humane matters thou must here command the iudgment of reason Which words of his also are repeated by Zanchius de Praedestinat c. 5. to 7. col 435. Zuinglius l. de Religione c. de Merito to 2. Gods prouidence taketh away both free will and merit The verie name of free will disliked Caluin l. 2. lib. arb p. 153. The name of free will displeaseth me and I would it were taken away Et p. 154. Who mantaineth free will vseth an other lāguage then the Holie Ghost doth 2. Instit c. 2. § 8. Because I thinke it name of free will cannot be kept without great danger and that it would be great good to Church if it were abolished nether will I vse it and I should wish others if they will heare me to forebeare it Et l. 1. cap. 15. § 8. Who do yet seeke will in mā lost and drowned in spirituall perditiō do plainely doate Et in confess p. 108. We nether grant merit nor free will No free will in indifferent things Polanus in Disput priuatis disput 34. A sinfull man hath no free will in indifferent and ciuill matters CONFERENCE OF THE FORESAIED WORDS Scripture expressely saieth that man hath freedome in choice to doe that he hath choice to chuse what he will that he hath not necessitie but power of his will The same say Catholiks Protestants expressely say that free will is a deuise a thing onely in title or title without the thing that there is no libertie no chance in things that all things fall out of absolute necessitie that mans will is like a beast that a sinfull man hath no free will in indifferēt and ciuill things Which some Protestants confesse to be contrarie to Scripture See lib. 2. c. 30. ART II. WHETHER MANS WILL BE free in morall matters that are good or badde SCRIPTVRE EXPRESSELY AFFIRMETH. Gen. 4. v 6. Why art thou angrie and why is thy contenance Free will in
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.