the disobedience of one man manie were made sinners CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 4. de Amiss Gratiae c. 13. In that one man all sinned PROTESTANTS EXPRESSELY DENIE Zuinglius de Peccato orig to 2. f. 116. Nether hindreth it We sinned but figuratiuely in Adam Not truely sinned that S. Paul Rom. 5. saieth All haue sinned For after the same manner the worde Sinned is putte metonymically De Ratione fidei ib. f. 539. I confesse that our first father committed a sinne which is truely a sinne but they who are descended of him did not sinne in this sorte Adolphus Venator apud Homium in Specimine c. We did not sinne in Adam art 15. Thereupon it may be gathered that we did not sinne in Adam because c. THE CONFERENCE Scripture plainely saieth that all sinned in Adam that by his disobedience manie are made sinners The same say Catholiks Protestants plainely say that all sinned in Adam but figuratiuely that Adam truely sinned but not they who are descended of him that we sinned not in Adam ART XVIII WHETHER THERE BE anie originall sinne SCRIPTVRE EXPRESSELY AFFIRMETH. Scripture in places before cited saieth that all sinned Originall sinne true sinne in Adam that by his disobedience many were made sinners 1. Cor. 15. v. 12. that in Adam all died CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 5. Can. 2. If anie shall say that Adam by his sinne of disobedience transfused onely death and punishment of the bodie in all man kinde and not sinne which is the death of the soule be he accursed PROTESTANTS EXPRESSELY DENIE Zuinglius de Peccato orig to 2. f. 115. What could be saied Originall sinne is no sinne Not truely called sinne more breefly or clearly then that originall sinne is no sinne but a sicknesse Fol. 116. This is that I will that originall sinne is not truely called sinne but metonymically of the sinne committed of our first father fol. 115. What could be saied more weakly and more farre from Canonicall Scripture then that it is not a sicknesse but a guilt De Baptismo ibid. fol. 87. It followeth Not guilt No staine that litle ones or Infants are without all blemish or staine f. 90. Whence we gather that originall sinne is indeed a sicknesse which yet of it selfe is not faultie nor can cause the punishment of damnation Againe How can it be that what is a sicknesse and contagion deserueth the name of sinne or is sinne indeed And Respons ad Luther fol. 517. The summe of all which No sinne indeed Not such a sinne as hath fault Not properly sinne Maketh not guiltie of death I taught in my booke of originall sinne is this That originall contagion is not such a sinne that hath any fault but rather is a sicknesse which by reason of Adams sinne cleaueth vnto vs. Homius in Specimine c. art 15. bringeth many Protestants who denie originall sinne as Venator Originall sinne is not properly sinne nor deserueth damnation Arminius Originall sinne is fondly saied to make guiltie of death Borrius There is no reason why God would impute this sinne to Infants Beza de Praedestinat cont Castel vol 1. p. 421. thus writeth of Castellio whome D. Humfrey ad Ration 1. Campiani much commendeth for learning and honestie Out of which it may be easily gathred that ether thou accountest originall Originall sinne a fable sinne a fable or els doest so diminish it that what is by origin thou wouldst haue to be attributed to imitation Nether is Beza himselfe farre from the same opinion for 2. part resp ad acta Colloq Montisbel p. 103. he denieth that elected infants need any renouation Faber also and Erasmus whome Protestants challenge for theirs do denie originall sinne in Rom. 5. THE CONFERENCE Scripture plainely saieth that all haue sinned in Adam that all die in Adam that by his disobedience manie are made sinners The same say Catholiks Protestants plainely say that originall sinne is no sinne but a sicknes not truely a fault but figuratiuely not a guilte not a blemish not a staine not faultie of it selfe that it can not cause damnation not such a sinne as hath fault not a sinne indeed nor deserueth the name of sinne THE SVMME OF THIS CHAPTER OF SINNES The things which we hau◠rehearsed in this chapter do make manifest that Protestants teach of sinnes quite contrarie to holie Scripture For the Scripture and Catholiks with it teacheth that sinnes are imputed to the faithfull that they are mortall to them as well as to others that they ought to be ouercomen of the faithfull that whosoeuer serue sinne serue not God that great sinnes putte out grace nor can stād with iustice that they are to be redeemed with good workes that to abstaine from them is necessarie to saluation that they are the cause why men are damned that we must giue an account of them that they are committed of the elect and that with full consent that vsurie is a sinne and that originall sinne is a true sinne All which Protestants do denie They make also manifest that Protestants play the What Protest take from sinnes theiues towards sinnes also and steale from them no lesse then from good things but that they steale from sinne other kind of qualities and for an other end For from God from Christ from Saintes from the Church from Sacraments from good workes and other godlie and holie things they steale that which is good vertuous and worthie of praise and honour that thereby they may not seeme so worthie to be loued and esteemed of men But from sinnes they steale malice all power of hurting the faithfull in saying they are not imputed to them cast not them out of Gods grace and such like now rehearsed to the end that they should not seeme so horrible and so much to be auoided of the faithfull And thereby they shew themselues to be freinds of sinne and precursors of him who is termed The man of sinne And thus much of 2. Thessal 2. Sinnes Now of Iustification from them CHAPTER XVI OF IVSTIFICATION ART I. WHETHER IVSTIFICATION be of workes SCRIPTVRE EXPRESSELY AFFIRMETH. IAMES 2. v. 21. Abraham our father was he not Abraham iustified by workes Man Rahab iustified by workes vers 24. Do you see that by workes a man is iustified Et v. 25. Rahab the harlot was not she iustified by workes Luc. 7. v. 47. Manie sinnes are forgiuen her because she hath loued much Act. 3. vers 19. Be penitent therefore and conuert that your sinnes may be putte out CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Rom. 4. v. 2. Abrahams workes had glorie euen before God and he was iustified of then as S. Iames doth most expressely affirme PROTESTANTS EXPRESSELY DENIE Apologia Confess Augustanae c. de Iustif Reconciliation Reconciliation not by workes is not receaued by workes c. de Implet legis If anie thinke that he obtaineth remission of sinnes because
parte in working But this is wrongly giuen to man that he obeyeth preuenting grace with an attending will Et ib. § 10. It is false that men are drawne willingly Which also he hath in Ioa. 6. v. 44. In Actor 9. v. 5. The Papists attribute the praise of our conuersion He doth not cooperate to Gods grace but in parte onely because they imagin that we cooperate Beza in Confess cap. 4. sect 17. There can be no concurse of Doth not concurre grace and free will when the Spirit of God by his mere grace freeth vs from sinne Pareus l. 6. de Grat. lib. arbit c. 9. God taketh away the ill will and maketh a good In this the Scripture attributeth no operation to the will but mere passion THE CONFERENCE Scripture plainely teacheth that a man must prepare his soule prepare his hart turne himselfe from iniquitie make a new hart cleanse and sanctifie himselfe The same say Catholiks Protestants plainely teach that a man doth not cooperate not concurre hath no parte in working is merly and purely passiue in his conuersion is like a block that the conuersion of a sinner is the worke of God alone as the raising of the dead yea that a man in his conuersion actually resisteth and rebelleth against God ART XVI WHETHER AFTER IVSTIFIcation there remayne at anie time any temporall punishment due SCRIPTVRE EXPRESSELY AFFIRMETH. 2. Reg. 12. vers 14. Nathan saied to Dauid Our Lord hath Dauid punished after he was forgiuen taken away thy sinne thou shalt not die Neuerthelesse because thou hast made the enemies of our Lord to blaspheme for this thing the sonne that is borne to the dying shall die Numbers 20. v. 12. And our Lord saied to Moises and Aaron Also Moises and Aaron Because you haue not beleiued me to sanctifie before the children of Israel you shall not bring in the peoples into the lād which I will giue them Et Gen. 3. v. 17. Punishment is imposed vpō Adam because he had eaten of the forbidden aple and yet it is not doubted but his sinne was forgiuen him CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 14. c. 8. The Councel declareth that it is altogether false and contrarie to the word of God that the fault is neuer remitted of God but that all the punishment also is pardoned PROTESTANTS EXPRESSELY DENIE Caluin in Luc. 21. v. 43. Away with that naughtie deuise of No punishment after forgiuenesse the retaining of punishment when the fault is remitted In Rom. 4. v. 6. The Scholastiks do fable that the fault being remitted punishment is retained of God Beza in Math. 6. v. 12. It is not onely false but also a fond and foolish opinion of the Sophisters who thinke that punishmēt being retained the fault is remitted Daneus Contr. 6. p. 1204. It is an errour that the fault being remitted any punishment is retained Bullinger de Iustific Serm. 6. What I pray you had Christ Anie temporall punishment cōtrarie to Christs suffrances profited vs if yet punishment temporall were exacted of vs for sinnes Spalatensis l. cont Suarem c. 2. The fault is neuer remitted but the whole punishment is with all pardoned THE CONFERENCE Scripture plainely saieth that Dauid was punished with the death of his sonne euen after his sinne was remitted The like it saieth of Moyses Aaron and Adam The same say Catholiks Protestants plainely say that it is false foolish and erroneous to thinke that the fault being remitted anie temporall punishment is retained that Christ had profited vs nothing if anie temporall punishment were exacted of vs for sinne Which is so coūtrarie to Scripture as sometimes Protestants themselues confesse it See lib. 2. c. 30. THE SVMME OF THIS CHAPTER OF iustification Out of that which we haue rehearsed in this chapter clearly appeareth that the Protestants doctrine of Iustification is quite contrarie to the holie Scripture For the Scripture and Catholiks with it teacheth that iustification is of workes and not of faith onely that the iustified are iust indeed and before God that they are cleane and that the sinnes from which they are iustified remaine not in them that there is in them inherent grace or iustice and that it is imputed to them that they are not certaine by infallible faith that they are iustified that pennance goeth before iustification that iustification may be lost and that the iustified ought to feare lest he fall that iustificatiō is not proper to the elect that a sinner cooperateth to his iustification and that sometimes after iustification temporall punishment remaineth All Which Protestants denie It appeareth also that Protestants euen in this matter keepe their ould custome of stealing For they take from iustification the vertue of abolishing sinne in those that are iustified and of making them truely iust and cleane and of giuing them internall iustice and of making that it be imputed to them They take also from it that it can be communicated to the reprobates And thus much of Iustification CHAPTER XVII OF LIFE AND DEATH EVERLASTING ART I. WHETHER LIFE EVERLASTING be a reward SCRIPTVRE EXPRESSELY AFFIRMETH. MATH 5. v. 12. Be glad and reioyce for your reward Reward in heauen Euerlasting life rendered to vs. is very great in heauen Rom. 2. v. 6. God will render to euerie man according to his workes to them truelie that according to patience in good worke seeke glorie and honour and incorruption life eternall Colossens 3. ver 24. Knowing that you shall receaue of our Heauenlieinheritance a retribution or reward Lord the retribution Beza and the Anglish Bible translated Reward of inheritance CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 6. c. 16. Euerlasting life is to be proposed to those who worke well to the end and hope in God both as a grace mercifully promised to the childrē of God by Christ Iesus and as a reward and to be faithfully giuē by Gods promise to their good workes and merits PROTESTANTS EXPRESSELY DENIE Perkins in reformed Catholik Contr. 5. p. 110. The kingdome Kingdome of heauen not a reward properly Not a reward or recompēse of heauen is called a reward not properly but by a figure or by resemblance Ministers of Saxonie in Colloq Aldeburg pag. 6. reiect this proposition Life euerlasting is giuen for good workes as a reward or recompense Illyricus in Math. 5. v. 12. The Lord calleth goods to come a Called a reward by abuse reward abusiuely And in Clane part 2. tractat 6. col 545. It vseth to be called sometimes a reward by abuse Gerlachius to 2. disput 26. These guifts do not properly deserue the name of a reward Zuinglius de Prouidentia cap. 6. to 1. These are hyperbols By ouerlashing of speech and ouerlashesse If thou wilt enter into life keepe the commandments Who shall do the will of my father c. and what other promises soeuer haue beene made to workes Et in 2. Cor. 5. to 4. Not
fable that it skilleth not greatly to know how he descended into Hell that some of them eagerly impugne this article of the Creed and would haue it put out of the Creed and that some haue put it out Which is so plaine a contradiction of Scripture as diuers Protestants confesse it See l. 2. c. 30. ART XXII WHETHER CHRIST SVFfered the paines of Hell of the damned and the second death of the soule SCRIPTVRE EXPRESSELY DENIETH. Acts 2. v. 24. Whome God hath raised vp loosing the sorrows of Christ loosed the paines of Hell Free among the dead Hell according as it was impossible that he should be houldē of it Psal 87. v. 6. I am become as a man without helpe free among the dead CATHOLIKS EXPRESSELY DENIE D. Stapleton in Promptuar Quadrages feria 4. Hebdom Sanctae It is a very diuelish speech and execrable blasphemie of Caluin that Christ in soule suffered the horrible torments of damned and lost man PROTESTANTS EXPRESSELY AFFIRME Whitaker l. 8. cont Dur. sect 20. Christ suffered the paines of Hell for a time Perkins in Explicat Symboli col 679. Others so expound Suffered the paines of Hell He felt and bore the torments and anguishes of Hell This is a good and true exposition Col. 680. Those words Crucified dead and buried are not to be vnderstood of a common and ordinarie death but of an execrable and cursed death by which Christ sustained the full wrath of God yea the anguishes of Hell both in bodie and mynd De Serm. Dom. col 575. Christ bore the sinnes The anguishes of Hell in mynd and bodie Suffered the second death of the elect together with the punishment due to them so much as appertaineth to the substance thereof to wit the first and second death Parkes cont Willet p. 114. Luther Illyricus Latimer tought that Christ descended into Hell bodie and soule and there sustained torments after death Willet Cōtr. 20. q. 3. p. 1083. I will shew in what tolerable sense Died in soule Christ is affirmed to die in the soule Et pa. 1112. That Hell flames are not eternall in Christ the worthines of his person obtained Luther in Psal 22. to 3. fol. 330. Christ suffered that which we should haue suffered for sinne and which the dāned now suffer In Gen. 42. to 6. f 586. I thinke that Christ sustained the sorrows of Hell Let vs know that Christ must haue borne the paine of Hell Hutterus in Analysi Confess Augustan art 3. Christ suffered the true sorrows of hell Lobechius disp 6. p. 136. Christ suffered the punishment of Suffered the paines of the damned the desperate and damned and euerlasting paines Caluin 1. Instit c. 16. § 10. He suffered that death which God in anger inflicteth vpon the wicked He suffered in soule the horrible torments of a desperate and lost man In Catechismo c. de fide he asketh How can it come to passe that Christ who is the saluation of the world should be subiect to this damnation and Answereth He was not so vnder Was subiect to damnation it as he remained vnder it In Rom. 10. v. 6. He suffered the horrors of hell for to deliuer vs from them Beza lib. Quaest vol. 1. p. 672. He was in the middest of the torments of hell Daneus Cont. 2. p. 165. Bellarmin saieth that the onely death which Christ suffered in bodie satisfied God for our sinnes This is false For the reward of sinne is death and that is twoe fould The Suffered the separation of God from his soule first is the separation of the soule from the bodie the second is the separation of God from the soule Both which Christ suffered therefore both death of soule and bodie and that wholie for vs and not onely the death of the bodie Vrsinus in Catechismo pag. 278. To beleiue in Christ who descended into hell is to beleiue that Christ suffered in his soule the hellish torments and sorrows Polanus in Sylloge thes par 3. p. 450. Christ died the eternall death And Pareus Colloq Theol. 2. disput 5. citeth Brentius saying Christ burnt in the flames of hell More like hellish Was burnt in the flames of hell speeches of theirs are in my Latin booke ca. 1. art 22. See Rogers vpon the 3. Article of English Confession THE CONFERENCE Scripture saieth that Christ was free among the dead that he loused the sorrows of hell and could not be held of it The same say Catholiks Protestants say that Christ suffered the paines the sorrows the anguishes of hell the true sorrowes of hell hellish torments that which the damned now suffer the torments of a desperate and lost man that he burnt in the flames of hell was in the middest of the torments of hell sustained the anguishes of hell both in bodie and mynd suffered the torments of hell both in bodie and soule that he suffered the execrable death the first and secōd death that death which God in his wrath inflicteth vpon the wicked the second death of the soule which is seperation from God that he died the eternall death that he was vnder damnation ART XXIII WHETHER CHRIST ENTRED vnto his disciples the doores being shut SCRIPTVRE EXPRESSELY AFFIRMETH. Ihon. 20. v. 19. When it was late that day the first of the Sabboths Christ entred the doores being shut and the doores were shut where the disciples were gathered together for feare of the Iews Iesus came and stood in the middest Et v. 26. After eight daies againe the disciples were within and Thomas with them Iesus cometh the doores being shut and stood in the middest and saied c. CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Ioan. 20. v. 19. The Euangelist saieth that Christ entred the doores being shut which words exclude all opening of any entrance PROTESTANTS EXPRESSELY DENIE Willet Controu 20. q. 2. p. 1079. We graunt that Christs coming in the doores being shut was miraculous because one substance gaue place to an other for a time and after the passing of his bodie the place remained whole and shut as before but not in the very instant of passing Spalatensis lib. 5. Repub. cap. 6. num 180. Christ could He opened the dores truely open himselfe the doores and streight waies shut them and in the meane time hould the eyes of his disciples that they should not see ether the doores open or himselfe enter vntill he was in the middest Peter Martyr in dialogo col 97. When our Lord would The doores gaue place enter the doores of themselues gaue place Caluin Admonit vlt. ad Westphal p. 805. But if Christ by his diuine power did miraculously open the shut doores doth it therefore follow that his bodie was infinit Beza cont Westphal vol. 1. Theol. p. 231. Caluin thinketh He opened the doores rather that the Euangelist spake of the doores shut to giue to vnderstand that of themselues they opened to Christs entrance In Ioan. 20. v. 19.
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
the faithfull are veniall because they are not imputed Beza in Epistola dedicator Resp ad Castel p. 427. Sinnes are not imputed to them that beleiue Which he repeateth fol. Not to the beleiuers 457. vol. 3. p. 350. Zanchius de Perseuerant q. 1. c. 2. This is most certaine that God neuer imputeth sinnes to the elect Not to the Elect. Pareus l. 4. de Iustif c. 1. after he had related these words of Luther Where faith is no sinne can hurt addeth What more true CONFERENCE OF THE FORESAIED WORDS Scripture plainely saieth that sinne was imputed to Dauid albeit he was faithfull and elect The same say Catholiks Protestants plainely say that sinne is not imputed to the faithfull neuer imputed to the elect that sinne maketh not the faithfull guiltie hurteth them not that a beleiuer euen sinning remaineth godlie that sinne is remitted to him euen before it be committed ART II. WHETHER ANIE SINNES BE mortall to the faithfull and elect SCRIPTVRE EXPRESSELY AFFIRMETH. Gen. 2. v. 17. it is saied to Adam a faithfull and elect mā Sinne mortall to Adam In what day soeuer thou shall eate of it thou shalt die the death Numbers 18. ver 22. That the children of Israel approch not To the Israetes any more to the tabernacle nor commit deadlie sinne Rom. 5. v. 12. As by one man sinne entred into this world and To all men by sinne death and so vnto all men death did passe Et v. 18. As by the offence of one vnto all men to condemnation 1. Cor. 15. v. 22. As in Adam all die Et Epist 2. cap. 5. v. 14. If one died for all then all were dead Ephes 2. v. 5. Euen when we were dead by sinnes quickened vs together in Christ CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 1. de Amiss Grat. cap. 7. That all sinnes of the predestinate be termed veniall and all sinnes of the reprobates mortall is confuted out of the examples of the Scripture with strong arguments nor onely of Catholik Doctors but also of Lutherans PROTESTANTS EXPRESSELY DENIE Caluin in 1. Ioan. 5. v. 16. He denieth that they are sinnes to Grieuous sinnes of Saints not mortall death not onely those in which the Saints do dayly offend but also if it chāce that sometimes they grieuously prouoke the wrath of God 2. Instit c. 8. § 59. The sinnes of Saints are veniall l. 3. Veniall c. 4. § 28. The sinnes of the faithfull be veniall Beza in 1. Ioan. 5. v. 19. Hence it followeth that no sinnes are No sinnes of the Elect mortall mortall to the elect none veniall to the reprobate Zanchius in Depulsione calum to 7. col 258. Because sinnes are pardoned to the elect nor are imuputed to death therefore in respect of the persons which are in Christ sinnes committed of them cannot be called mortall De Perseuerantia ib. col 156. The falls of Saints are not deadlie to them and therefore they die not in Gods sight with such falls Musculus in locis tit de Peccato If the persons be elect and faithfull in Christ it followeth that their sinnes are not mortall but veniall Bucanus in Instit Theol. loco 16. To the elect all sinnes All sinnes of the Elect be veniall euen the most grieuous are veniall by Christ THE CONFERENCE Scripture plainely saieth that sinne was mortall to Adam though he were both faithfull and elect that by him death and condemnation passed vnto all men that all men were dead in him The same say Catholiks Protestants plainely say that no sinnes are mortall to the elect and faithfull that no sinnes are imputed to them to death that no falls are deadlie to them nor that they die with any whatsoeuer that euen most grieuous sinnes are veniall to the elect Which some Protestants confesse to be against Scripture See lib. 2. c. 30. ART III. WHETHER OMELY INCREdulitie be sinne SCRIPTVRE EXPRESSELY DENIETH. Ioan. 19. v. 11. Therefore he that hath betraied me to thee hath Sinne to betraie Christ Sinne to kill S. Stephen Sinne to accept persons Sinne not to doe the good one knoweth greater sinne Act. 7. v. 60. Lord laie not this sinne vnto them Iames. 2. v. 9. But if you accept persons you worke sinne And c. 4. v. 17. To one knowing to doe good and not doing it to him it is sinne CATH OLIKS EXPRESSELY DENIE Stapleton orat Catechet 2. c. Pride is so capitall a sinne as it is the supreme head of all sinnes euen of them which are termed capitall PROTESTANTS EXPRESSELY AFFIRME Luther Postilla in Dom. 4. post Pascha fol. 260. The Lord Onely incredulitie sinne teacheth here farre otherwise while he saieth The holie Ghost reproueth the world for sinne because they beleiue not in me where onely incredulitie is accounted sinne In Disput tom Sinne proper to incredulitie 1. f. 371. As nothing iustifieth but faith so nothing sinneth but incredulitie Iustification is proper to sinne in †Quarto modo No sinne but incredulitie all sorte so is sinne to incredulitie lib. cont Cathar to 2. fol. 156. Christ hath appointed that there should be no sinne but incredulitie Et in postilla Domestica feriae 2. Pentecost impress 1601. There is no more anie sinne but not to beleiue Melancthon apud Cocleum in art 6. Confess August As according to the Ghospell onely faith is iustice So contrariwise according to the Ghospell onely incredulitie is sinne Onely incredulitie sinne Caluin in Ioan. 15. vers 22. Christ by these words seemeth to insinuate that onely ncredulitie is sinne and there are who thinke so THE CONFERENCE The Scripture expressely saieth that it was sinne to betraye Christ to kill S. Stephen that it is sinne to accept persons and not to doe the good which we know The same say Catholiks Protestants expressely say that there is no sinne but incredulitie onely incredulitie is sinne that sinne is in all sortes proper to incredulitie ART IV. WHETHER SINNE OVGHT to be ouercome of the faithfull SCRIPTVRE EXPRESSELY AFFIRMETH. Rom. 6. v. 11. seq So thinke you also that you are dead to We ought to ouercome sinne sinne Let not sinne therefore reigne in your mortall bodie that you obey the concupiscences thereof CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Roman 6. v. 12. If the Spirit struggle but ouercometh not sinne in the bedie then it obeyeth and yeeldeth to the concupiscences of the bodie How then doth S. Paul exhorte those that are regenerate in Christ that sinne reigne not in their bodies and that they obey not concupiscences of the flesh These carnall and Epicurean Heretiks will haue the spirit to struggle with the flesh but not ouercome it PROTESTANTS EXPRESSELY DENIE Beza in Rom. 6. ver 12. edit An. 1565. 1582. This exhortation is fitly added to that which went before that we may vnderstand We ought not to ouercome sinne how farre we be dead to sinne as long as we liue
PROTESTANTS EXPRESSELY DENIE Academie of Marpurg apud Zanchium in tom 7. col The elect do not sinne 66. The elect himselfe doth it sinne not hut sinne inhabiting in him Bucer in Matthaei 7. A Christian sinneth not and yet he A Christian sinneth not hath sinne Zanchius in Supplicat ad Senatum Argentinensem tom 7. col 59. The elect cannot properly obey the concupiscences Doth not obey concupisceÌ„ce of sinne Whitaker Controu 2. q. 2. cap. 2. True faithfull can neuer be Is not ouercomen of Sathan ouercomen of Sathan Contra-remonstrantes in Collat. Hagae pap 351. Sinne hath not rule ouer the elect And 347. There is plainely saied who is borne of God that is the true faithfull and regenerate that he doth not sinne so as sinne ruleth ouer him againe nor can so sinne THE CONFERENCE Scripture plainely saieth that Dauid though iustifyed did euill wickedly did sinne The same say Catholiks Protestants plainely say that the elect him selfe committeth not sinne that a Christian sinneth not that the elect properly obey not the concupiscences of sinne that sinne ruleth not ouer an elect ART XIV WHETHER THE ELECT being iustified euer doe sinne wittingly and willingly SCRIPTVRE EXPRESSELY AFFIRMETH. 2. Reg. 12. v. 9. it is saied to Dauid Why hast thou conteÌ„ned Dauid contemned Gods word Despised God the word of the Lord. Et v. 10. The sword shall not departe from thy house for euer because thou hast despised me CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Rom. 6. v. 12. calleth it filthie doctrine that the elect being iustified do not shake of the yoke of the law of God of set malice but of frailtie because the flesh ouercometh the spirit striuing PROTESTANTS EXPRESSELY DENIE Iacobus Andreae in Colloq Montisb p. 382. The elect The elect sinne not of purpose Not of full will sinne not of purpose but against their will Perkins de Praedest to 1. col 153. The regenerate do not sinne of whole or full will Academie of Zurich apud Zanchium to 7. col 74. Nether of them Dauid Peter sinned with his whole harte and mynde And Zanchius himselfe ib. de Perseuerant col 98. The true faithfull being once ingrafted in Christ neuer sinne with their mynd that is with their whole mynde harte and full will but Onely of ignonorance onely with flesh ignorance and frailtie Et col 363. Saints neuer sinne of set malice or as others say with their will but alwaies ether of frailtie or of ignorance Daneus Contr. de Baptismo c. 14. Men sinne in two sortes Ether with whole affection of mynde feeling no fight betwene the spirit and flesh and in this sorte do not they sinne who are borne of God and haue true faith Pareus l. 1. de Amiss Gratiae cap. 6. Who is borne of God 〈…〉 not sinne with his whole harte Et l. 3. de Iustif c. 15. â—â—ece we haue clearly that the regenerate do not sinne to wit with their whole harte and to death 〈…〉 deaâ—h Scarpe de Iustif Contr. 5. No faithfull persons sinne with full force of will THE CONFERENCE Scripture plainely teacheth that Dauid though an elect and iustified man contemned Gods word despised God The same say Catholiks Protestants plainely teach that the elect do not sinne with their whole harte neuer sinne with their will neuer with full will but onely of frailtie or ignorance or with the flesh ART XV. WHETHER THE WIDDOWS whereof S. Paul speake did make void their faith by marrying SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Tim. 5. v. 11. 12. But auoid the yonger widdows for when Somewidows damned for marrying againe they shal be wanton in Christ they will marrie hauing damnatioÌ„ because they haue made void their first faith CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 2. de Monachis c 24. The Apostle faith that they make void their first faith which will marrie PROTESTANTS EXPRESSELY DENIE Apologia Confess Augustan c. de votis Paul condemneth Not damned because the married the widdows not because they married Whitaker l. 9. cont Dureum sect 39. The Apostle writeth that those widdows were to be damned not because they married Lutherans de votis to 2. f. 302. But nether doth Paul condemne this in them that they will marrie Illyricus in Claue part 1. verbo Fides There is no speech of breaking of vow or of marrying againe Zuinglius in Explanat artic 30. Paul saieth that these broke their first faith because they vsed the pleasure of the flesh not with husbands for they who married did not breake their faith Peter Martyr libr. de votis col 1352. It cannot be gathered hence that to haue a will to marrie was accounted sinne in them THE CONFERENCE Scripture plainely saieth that those widdows whereof S. Paul speaketh had their damnation by marrying because by marrying they made void their first faith The same say Catholiks Protestants plainely say that they had no damnation by marrying that they did not sinne by marrying that there is no speech in S. Paul of marrying againe that he spoake of such as out of marriage vsed the pleasure of the flesh Which contradiction of the Scripture is so euident as some Protestants confesse it See lib. 2. c. 30. ART XVI WHETHER VSVRIE be sinne SCRIPTVRE EXPRESSELY AFFIRMETH. Psal 14. v. 1. 5. Lord who shall dwel in thy tabernacle c. Vsurie sinne He that hath not giuen his money to vsurie Psal 71. ver 14. From vsuries and iniquities he shall redeeme their soules Ezechiel 18. vers 5. and 8. And a man if he shal be iust hath not lent to vsurie and not taken more hath turned his hand from iniquitie This man is iust liuing he shall liue saieth our Lord God CATHOLIKS EXPRESSELY AFFIRME S. Thomas 2. 2. q. 78. art 1. To take vsurie for money lent is of it selfe vniust PROTESTANTS EXPRESSELY DENIE Bucer in Disput de Vsuris pag. 794. The Lord did not forbidde Not all vsurie forbidden Some vsurie allowed and condemne all vsurie but vsurie of a certaine kind to wit that with biteth and helpeth not the neighbour which alone I thinke to be allowed Caluin in Epistolis edit 1619. pag. 488. If we condemne all vsurie we make the snare of consciences straiter then the Lord himselfe would Againe I find not by any testimonie of Scripture that all vsuries are condemned THE CONFERENCE Scripture expressely saieth that who lendeth money to vsurie shall not dwell in Gods tabernacle that soules are to be redeemed from vsurie that a iust man doth not lend to vsurie The same say Catholiks Protestants expresseiy say that al vsurie is not condemned that some is to be allowed ART XVII WHETHER ALL HAVE sinned in Adam SCRIPTVRE EXPRESSELY AFFIRMETH. Rom. 5. v. 12. As by one man sinne entred into this world and All men sinned in Adam All made sinners in Adam by sinne death and so vnto all men death did passe in whome all sinned Et ver 19. As by
Scarpe de Iustif Contr. 8. We are called iust for Christs iustice imputed to vs and vniust for inherent sinne Pareus l. 4. de Iustif c. 17. But if Christ haue now absolutely cleansed his Church and people what followeth but that the Romish Babylon is nether Church nor people of Christ Of the same opiniō are they also who as we shall see in the next article teach that sinnes remaine in the iustified And hereupon Protestants albeit each of thē beleiueth as a point of faith that he is iustified professe that they are Protestants confession of their owne wickednesse most wicked For thus they say in the French Confession art 18. In our selues we are worthie of all hatred Et in Confess Heluet. cap. 8. We are drowned in naughtie lusts turned from good realie to all euill full of all wickednesse distrust contempt and hatred of God And in their French Common praiers Readie to all wickednesse vnprofitable to all good workes making no end of transgressing Gods commandments and continually increasing their damnation with impure and wicked life Beza also in his Confession cap. 4. sect 10. It is euident enough that we are ouerwhelmed with infinit wickednesse Et de Praedest cont Castel p. 422. Our vices are great and manie Caluin de Caena pag. 2. There is none of vs who can finde one crumme of iustice in himselfe but rather we are defiled with so manie vices and wickednesse and full of such a multitude of sinnes as c. Whitaker l. 2. de Peccato orig c. 3. saieth that they burne with hatred and contempt of God Apologia Confess Augustanae c. de Peccato orig saieth that their godlie men doubt of the anger of God of the grace of God of the word of God are angred at the iudgment of God murmure at his deeds c. Et Pareus l. 3. de Iustif c. 8. addeth that they passe neuer a day without manie a mortall sinne This verdict they giue of themselues Wherefore it is no meruail that in their French Confession art 18. they say that they cast away all opinion of vertues and merits And such are they that are iustified after the Protestant fashion and to make vs such Christ forsooth was incarnated and suffered and sent the Holie Ghost into the world THE CONFERENCE Scripture expressely teacheth that the iustified are cleane are washed are cleansed from all their filth are cleansed from dead workes and from all sinne are vnspotted The same say Catholiks Protestants expressely teach that the iustified are not absolutely cleansed are vncleane impure filthie vniust impious defiled with manie sinnes and that those who are iustified after the Protestant manner are drowned in naughtie lusts full of all wickednesse worthie of all hatered burne with hatred and contempt of God doubt of Gods word c. And if their iustified men be such what I pray you are the rest ART V. WHETHER IN THOSE THAT are iustified remaine the sinnes from which they are iustified SCRIPTVRE EXPRESSELY DENIETH. Isaie 44. v. 22. I haue cleane taken away thine iniquities as a Sinne taken cleane away No iniquitie in Dauid As for as the East from the west cloude and thy sinnes as a mist Psal 16. v. 3. By fire thou hast examined me and there is no iniquitie found in me Psalm 102. v. 12. As farre as the East is from the West hath he made our iniquities farre from vs. Ioan. 1. ver 29. Behould the lambe of God behould him that taketh away the sinne of the world 1. Ioan. 3. v. 5. And you know Sinne taken away that he appeared to take away our sinnes Rom. 8. v. 1. There is now no damnation to them that are in Christ Iesus CATHOLIKS EXPRESSELY DENIE Councel of Trent Sess 5. Con. 1. If anie denie that by the grace of our Lord Iesus Christ which is giuen in Baptisme the guilt of originall sinne is remitted or els saieth that al that is not taken away which hath the true and proper nature of sinne but auoucheth that that is onely shauen or not imputed be he accursed PROTESTANTS EXPRESSELY AFFIRME Confessio Saxonica c. 9. Let him confesse that in the regenerate Manie great sinnes in the iustified there are yet manie sinnes and great filthinesse worthie of the wrath of God The like hath the English Confession art 9. The French art 11. The Flemish art 15. The Scotish art 15. Whitaker l. 2. de Peccato orig c. 3. If thou thinkest that the regenerate can be without mortall sinnes thou thinkest against Scripture and true faith l. 3. c. 3. How manie things there are in Manie things worthie of damnation vs worthie of damnation that speech of the Apostle declareth he addeth that in the regenerate sinne doth liue doth preuaile and doth flourish Perkins de Baptismo to 1. col 835. Remission taketh away Sinne not taken away but not imputed sinne so as it is not imputed not that it is not Willet Contr. 12. q. 6. p. 577. The blot and staine of sinne remaineth still We are not void of sinne Luther in Assert art 2. to 2. It is one thing for all sinnes Sinne reted but not taken away The iust are guiltie of mortall sinne to be remitted an other to be all taken away Baptisme remitteth all sinnes but taketh not quite away De Ratione confitendi fol. 26. This is the most mortall of all mortall sinnes not to beleiue himselfe to be guiltie of damnable and mortall sinne before God In Gal. 3. to 5. Beleiuing we are reputed iust though sinnes and those great ones remayne in vs. Liber Concordiae c. 3. When we teach that by the working of the Holie Ghost we are regenerate and iustified it must not be Iniustice in the regenerate so taken as if no iniustice at all did sticke to the regenerate and iustified after regeneration Reineccius to 4. Armaturae c. 22. Sinnes are taken from Sinne not taken away but not imputed vs not that they are no more but that they are not imputed and condemne not Caluin in Ioan. 1. ver 29. Abeit sinne do euer more sticke in vs yet in the iudgment of God it is none In Antidoto Concil Truely abideth in vs. sess 5. Truely sinn abideth in vs. Peter Martyr in Locis Classe 1. c. 14. When God is saied to Remission taketh away onely the punishment remit to wipe out to forgiue sinnes he maketh not that they be not or haue not beene but the obligation to beare the punishment for sinne is taken away Pareus l. 5. de Amiss Grat. c. 7. Innumerable sinnes euen such Innumerable sinnes in the regenerate as are worthie of death remaine in the regenarate And herevpon they teach that remission is nothing but a forgiuenesse of the punishment Whitaker l. 3. de Peccato orig cap. 3. Remission doth pardon and forgiue the punishment not take away or remoue actually To forgiue sinnes is onely not to punish them the fault Beza
do not pacifie his wrath but prouoke it See more art 16. Scripture This is the will of God your Sanctification that you abstaine from fornication c. Protestants God testifieth that he will not that his commaÌ„dments be kept will he haue the promises of the law performed of vs Nothing lesse He commandeth some thing which he will not haue done Properly speaking God will not haue his commandments kept of vs. See art 17. Scripture God hath concluded all into incredulitie that he God hath mercie on all may haue mercie on all Protestants God hath concluded all the reprobats vnder He hath not mercie on all sin that he might iustly destroy them God nether would nor will haue mercie on all See art 18. Scripture Thou louest all thinges that are and hatest nothing God loueth all of that which thou hast made Protestants God cannot be saied to loue all Albeit he created He loueth not all all in Adam yet be loueth not all God loueth only the elect in Christ all the rest he iustly hated from all eternitie and will for euer hate See more art 18. Scripture God will all men to be saued Not willing that anie God will all to be saued perish Protestants God will not haue all saued not euerie one He will not all to be saued saued It is not true that God would haue all saued by Christ God will not haue those that are reprobates to be saued See more art 19. Scripture Liue I saieth our lord God I will not the death of God will not the death of a sinner He will the death of a sinner the impious but that he be conuerted and liue Protestants God willeth the death of a sinner with his vnsearchable will God createth some to death to perish to destruction God predestinated to death whome he would and because he would See art 22. Scripture God made not death God made not death He made death Protestants God is the Author of death Gods will is the first and vnauoidable cause of the perdition of them that perish The hidden will of God worketh death in all See more art 22. cit Scripture Impious men are not necessarie for him God needeth not the impious He needeth them God daÌ„neth men for sin He damneth not them for sin God can de all things He cannot doe all things Protestants It is false that God hath not need of a sinner See art 22. cit Scripture Get ye away from me you accursed into fire euerlasting for I was an hungred and you gaue me not to eate Protestants God for his mere will damneth men He damneth them that deserue not There is no other cause of mans damnation then Gods mere pleasure See art 23. Scripture VVith God all thinges are possible Protestants That saying All things are possible to God hath some exception God hath no absolute power See more art 24. CHAPTER III. OF CHRIST SCripture Who Christ was predestinate the Sonne of God Christ predestinate the SoÌ„ne of God Not predestinate Christ made lawes He made none in power Protestants That Christ was predestinate the Sonne of God is Arianisme See art 2. Scripture Teach them to obserue all things whatsoeuer I haue commanded you Protestants Christ is no lawmaker no lawgiuer who gaue anie new law to the world See art 7. Scripture Beare ye one an others burdens and so ye shall fulfill Christs Ghospell a law the law of Christ Protestants The Ghospell must not be called a new law Art No law 7. cit Scripture And he hath giuen him power to doe iudgment Christ a iudge because he is the Sonne of man Protestants Christ is not iudge He shall not exercise the last No iudge iudgment as man See art 8. Scripture For these are the twoe testaments Twoe testaments Protestants There are not twoe testaments See art 9. Not twoe Christ learnt nothing Scripture How doth this man know letters whereas he hath not learned Protestants Christ was so ignorant as he learnt and was He laernt taught as men are See art 10. Scripture It was seemly that we should haue such a high preist Christ no sinner holie innocent impolluted separated from sinners VVho did not sin Protestants Christ was a sinner and that truly we must not He was a sinner imagin Christ to be innocent He confesseth his delicatenes ouerwhelmed with desperation he gaue ouer calling vpon God He needed baptisme See art 11. Scripture This is my beloued sonne in whome I am well pleased Christ beloued of God Protestants God made Christ by imputation a sinner or Hatefull of God vniust guiltie hatefull to God See art 11. cit Scripture This commandment of giuing my life I receaued Christ commanded to die Not commaÌ„ded He sufficiently redeemed Not sufficieÌ„tly of my Father Protestants They say A law was made that Christ should die But this is against Scripture See art 14. Scripture The Sonne of man is come to giue his life a redemtion in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for manie Protestants They erre saying that Christs death was a sufficieÌ„t redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the sinnes of all Christ died not sufficiently for all See art 16. Scripture He hath reconciled in the bodie of his flesh by He redeemed vs by death death Pacifiing by the blood of his crosse Protestants Nothing had beene done if Christ had suffered Not by death only corporall death Reason it selfe teacheth that only corporall death of Christ was not sufficient to redeeme them who had deserued death both of bodie and soule Se more art 17. Scripture Christ did die for the impious They denie him Christ died for the impious and damned Not for them that bought them the lord bringing vpon them selues speedie perdition Protestants Christ did not giue him self for the impious and reprobates He shed not his blood for the sinnes of the impious damned See more art 18. Scripture who is the Sauiour of all men especially of the Sauiour of all faithfull VVho gaue him selfe a redemption for all Protestants It is not Christ the Redeemer of all No. Christ Not Sauiour of all is the Redeemer only of the elect and of none els See more art 18. and 19. Scripture He is the propitiation of our sinnes and not of our Propitiation for the sins of the world Not for the sins of the world His soule went to hel Not to hel Entred the dores being sâ—ut Not being shut sinnes onely but also for the whole worlde Protestants They speake amisse who say that by Christs death the sinnes of the whole world were redeemed See art 19. cit Scripture Thou shalt not leaue my soule in hel Protestants Christs soule neuer went to the places of hel Christs soule did not descend to hel See art 21. Scripture Iesus cometh the dores being shut and stood in the midst Protestants Christ by his diuine
his idle permission The like he saieth de Praedestinat p. 727. And ibid. p. 726. Moises clearly affirmeth that hardnes of Pharao to haue Pharoes hardnes proper worke of God beene the worke of God Nether surely is Pharao his crueltie attributed here in any other sense vnto Gods counsell then otherwhere he is saied to giue fauour to his people in the sight of the. Egyptians And l. 3. Institut c. 23. § 1. Whence it followeth that the hidden counsell of God was the cause of this hardnes of harte Beza de Praedestinat cont Castell p. 400. Induration is the iust worke of God and the worke of Sathan Peter Martyr in lib. Iudic. c. 3. These kind of speeches plainly God worketh euerie way euill teach that God not onely by permitting but also by doing worketh euerie way euill in vs. Piscator apud Vorstium in Parasceue c. 3. c. in Amica Collat. sect 130. Because God procureth this manifestation of Procureth sinne it selfe of his iustice and mercie therefore also he procureth sinnes them selues God procured that Absalon rauished his father wiues Zanchius de Excaecat q. 1. to 7. col 204. It is certaine Author of induration that God as iust iudge was the chiefe Author of this induration See more of their like sayings in my Latin booke c. 1. art 4. THE CONFERENCE OF THE FORESAIED WORDS Scripture expressely saieth that God will not doe iniquitie hath not done iniquitie that a good tree cannot yeeld euill fruits that who worketh who committeth sinne is of the diuell The same saye Catholiks Protestants expressely say that God worketh euill in vs and by vs punisheth his ill deeds in vs that Dauids adulterie was the proper worke of God and Iudas his treason was Gods worke as well as Pauls vocation that the euill of sinne is done by the effectuall working of God that God is the Author of Induration or hardnes of hart the cause of it that it is Gods worke that Pharaos crueltie against the Iewes is attributed to Gods counsell in the same sense that the Egyptians fauour towards them that God euery way worketh euill in vs that God it the Author of all those things which Catholike CeÌ„surers thinke to fall out by his permission that God procureth sinne it selfe Which sayings are so blasphemous as the holie fathers affirme that they make God to be no God and so Basil hom quod Deus noÌ„ sit causa mali contrarie to holie Scripture as the same Protestants confesse it See l. 2. c. 25. 30. ART III. WHETHER GOD OERDAINE SINNE to be done and predestinate men to sinne SCRIPTVRE EXPRESSELY DENIETH. Hieremie 19. v. 5. And they haue builtes the excelses of God ordaineth not sinne Baalim which I commanded not nor haue spaken of nether haue they ascended into my hart The same teacheth the Scripture where it denieth that God willeth sinne CATHOLIKS EXPRESSELY DENIE Councell of Trent Session 6. Can. 17. condemneth this doctrin The reprobats are predestinate to euill PROTESTANTS EXPRESSELY AFFIRME Perkins de Praedestinat to 1. col 127. We say that Adams God decreed mans fall fall came God not onely foreseing but also willing and decreing it In Serie causarum c. 52. It is wicked to say that God did onely forsee Adams fall but did not ordaine it by an eternall Ordained it decree In Apocal. 1. to 2. God decreed by a generall will that men should fall and sinne Willet in Synopsi Contr. 8. q. 3. p. 859. The fall of Adam was both foreseene of God decreed to be not permitted onely As Adams fall decreed as Christs death Christ his death was decreed and determined so was the fall of Adam For the end of Christs death was to restore Adams fall and if the end be decreed then those things also which are necessarily referred to that end Caluin 3. Institut c. 23. § 8. Adam fell because God iudged it so expedient Man falleth Gods prouidence ordayning so De Prouident p. 736. I acknowledge this to be my doctrin that Ordained of God Adam fell not by Gods permission onely but also by his hidden counsell Et p. 738. I confesse I wrote so Adams fall was ordayned by the secret decree of God De Praedestinar p. 704. Let our faith with seemlie sobernes adore a far of the hidden counsell of God wherwith the fall of men was preordinated Beza de Praedestinat cont Castell p. 340. How God is not in fault if he ordayne the causes of damnation we thâ—nke it a God ordeineth the causes of daÌ„nation question vnexplicable to mans sense Page 4 7. We acknowledge it to be true that God hath predestinated whomsoeuer he pleased not onely to damnation but also to the causes of damnation In Absters calum Heshusij p. 319. We say that Adam could not fall but through the decree and ordination of God We think that Adams fall was decreed of God Zanchius de Praedestinat c. 4. to 7. As well they which Men predestinate to blindnes are blinded are predestinated to blindnes as they which are deliuered from sinne are predestinated to deliuerie De Excaecat q. 5. It is cleare that God hath predestinated some to excecation Sinne euen considered as sinne as it serueth to the glorie of Sinne euen as sinne is preordeined of God God not of it nature but by Gods goodnes so far forth is sinne and the euill of sinne preordayned of God Which words also Polanus hath l. 4. Syntax Theol. c. 10. And the same Zanchius l. 5. de natura Dei c. 2. to 2. This was that which God first decreeth daÌ„nation and then sinne God first decreed of the reprobates from all eternitie to will the euerlasting ordayning of some men to perdition to this were their sinnes ordained and to their sinnes forsaking and deniall of grace Piscator apud Vorstium in Parasceue c. 3. All things Sinne done by a speciall decree of God are done by the decree of God euen sinnes themselues and that by an absolute and speciall decree c 6. God destinated all and euerie maÌ„ to sinne Et in Amica Collat. sect 58. God decreed absolutely and of him selfe that sinnes should be done The same Piscator in thesib l. 2. loco 12. Reprobation deniall of grace followeth this sinnes follow sinnes punishment followeth to all God preordayned the reprobate from all eternitie See more of their like sayings in the Latin booke c. 1. art 5. THE CONFERENCE OF THE FORESAIED WORDS Scripture expressely denieth that sinne ascendeth to the hart of God or that God willeth it The same Catholiks Protestants expreslely affirme that God ordayned decreed determined Adams fall that Adam fell by Gods counsell and because he thought it expedieÌ„t through the decree and ordination of God that God ordaineth the causes of damnation praedestinateth to the causes of damnation whom he pleaseth praedestinateth as well to blindnes or excecation as to deliuerie from sinne preordayneth sinne
of saluation in which he was set But it could not be other wise What then Is he therefore faultles Beza de Praedestinat cont Castel p. 415. That he saieth Necessarily do sinne the reprobats doe necessarily sinne is most true In 2. parte Respons ad Acta Colloq Montisbel p. 178. With an other necessitie Adam is saied to haue fallen necessarily to wit what belongeth to Gods appointement Gods decree necessitateth to sinne Tilenus disput 8. de Praedestinat By this decree of God a double necessitie falleth vpon the reprobats the one sinning the other of perishing Zanchius l. 5. de natura Dei c. 2. We graunt that reprobats by this appointment of God are tyed with the necessitie of sinning and consequently of perishing and so tyed as they cannot but sinne and perish Piscator l. 2. de the sibus p. 183. It is falsely saied that it was in mans will not to eate of the fruite of the forbidden tree that is Adam necessarily sinned not to transgresse the commandment And pag. 282. Through the decree of God man could not but transgresse Polanus in Disp priuat disp 3. Adam sinned necessarily CONFERENCE OF THE FORESAIED WORDS Scripture expressely saieth that the lust of sinne is vnder vs that we haue dominion ouer it and that God will not suffer vs to be tempted aboue our power The same say Catholiks Protestants expressely say that the wicked do necessarily sinne that the reprobats are tyed by Gods appointment necessarily both to sinne and perish that it was not in Adās will not to eate the forbidden aple that through Gods decree he could not but transgresse that he sinned necessarily and could not doe otherwise that Iudas was necessarily a traitor and could not change his mind that God cōpelleth the theefe to sinne Which are so impious as S. Prosper saieth He is no Catholike who saieth that by Ad c. 16. Gallor Gods predestination as it were with a fatall necessitie men compelled to sinne are forced to death and so contrarie to Scripture as Protestants some time confesse it lib. 2. cap. 30. And thus much of God touching sinne Now of God concerning sinners ART IX WHETHER GOD HATE ALL that worke iniquitie SCRITVRE EXPRESSELY AFFIRMETH. Psal 5. v. 7. Thou hatest all that worke iniquitie God hateth all workers of iniquitie Ecclesiast c. 12. v. 3. The highest hateth sinners Math. 7. v. 23. Departe from me you that worke iniquitie CATHOLIKS EXPRESSELY AFFIRME D Stapleton l. 3. de Iustificat c. 8. Sinne of it nature in whomsoeuer it is separateth from God and maketh him in whome it is hatefull to God PROTESTANTS EXPRESSELY DENIE Whitaker l. 8. cont Dur. sect 34. The godlie though God hateth not all such they sinne grieuously yet are alwaies most assuredly perswaded of Christs loue and will Perkins de Praedest to 1. God being offended doth change the effects of grace into the effects of a certaine hatred not against the faithfull themselues but against their sinnes He doth not put away his fatherlie affection and they are still children concerning the right of eternall life Caluin 3. Instit c. 2. § 12. We see that God wonderfully is angred with his children which he leaueth to loue not that in him selfe he hateth them but because he will terrifie them with some feeling of his wrathe Beza de Praedestinat cont Castel p. 409. Albeit the lord God neuer hateth the elect hate all iniquitie yet hateth he not all in whome iniquitie is Zanchius l. 4. de natura Dei c. 7. q. 2. God neuer hateth the elect Agayne It cannot be that God at anie time hateth them And in depuls calum to 7. God is angrie with the elect whem they sinne but neuer hateth them Pareus l. 1. de Amiss Grat. c. 7. God doth not hate his children when they sinne CONFERENCE OF THE FORESAIED WORDS Scripture expressely affirmeth that God hateth all who worke iniquitie that he hateth sinners that who worke iniquitie shall departe from him The same say Catholiks Protestants expressely denie that God hateth the faithfull when they sinne that euer he hateth the elect that the faithfull though they sinne are euer assured of Gods loue that God hateth all in whom iniquitie is Which are so opposite to Scripture as Protestants some times confesse it See lib. 2. c. 30. ART X. WHETHER GOD IVSTIFIETH that is iudgeth him to be iust who is wicked SCRIPTVRE EXPRESSELY DENIETH. Prouerb 17. v. 15. He that iustifieth the impious and he that Iustifier of the impious adhominable to God condemneth the iust both are abhominable before God Isaie 5. v. 23. Woe to you who iustifie the impious for giftes Rom. 2. v. 2. We know that the iudgment of God is according to veritie CATHOLIKS EXPRESSELY DENIE Card. Bellarmin l. 2. de Iustif c. 9. A wicked man cannot be truly iustified that is pronounced iust vnles he who pronounceth him iust do withall make him iust PROTESTANTS EXPRESSELY AFFIRME Bucanus loco 31. de Iustificat q. 18. p. 313. Seing God God iustifieth the wicked forbiddeth to iustifie the wicked Prouerb 17. 15. Can he be saied to do that rightly which him selfe forbiddeth Rightly because he it aboue all law Caluin l. de Caena p. 2. Let vs be assured that albeit we be God accounteth wicked for iust wicked and impure yet we are acknowledged and accepted of the lord and accounted for iust Et 3. Institut c. 19. § 2. It is not inquired there how we may be iust but how being vniust and vnworthie we may be held for iust Pareus l. 2. de Iustificat c. 9. What he obiecteth that a wicked man cannot be truly pronounced iust vnles he be made The wicked may be iudged iust according to the Ghospell iust is true of inherent iustice and according to the law but it is false that he cannot be pronounced iust with imputed iustice and according to the Ghospell Illyricus Praefat. in epist ad Rom. It is all together contumelious against Christ that he cannot by his iustice and efficacie iustifie and saue such sinners as are impious and want all good workes Scarpius de Iustificat Controu 9. We are called iust by the imputation of Christs iustice but we are also called vniust for iniustice which is in vs. CONFERENCE OF THE FORESAIED WORDS Scripture expressely saieth that it is abhominable before God to iustifie the wicked and pronounceth woe to him that doeth it and addeth that all Gods iudgments are according to veritie which that iudgment is not that pronounceth the wicked for iust The same saye Catholiks Protestants expressely saie that God doth that which him selfe forbiddeth to wit that he pronounceth the wicked for iust that though we be vniust we are held of the Lord for iust that Christ iustifieth and saueth such sinners as are impious that with imputed iustice the wicked are pronouncd iust ART XI WHETHER GOD BE ANGRIE with the faithfull when they sinne SCRIPTVRE EXPRESSELY
whomsoeuer you shall finde call to the mariage Mark 16. vers 15. Going into the whole world preach the Ghospell to all creatures CATHOLIKS EXPRESSELY AFFIRME Card. Bellarmin de Amiss Grat. c. l. 2. 9. The Scripture teacheth that God inuiteth all to him PROTESTANTS EXPRESSELY DENIE Perkins in Casibus conscient cap. 7. It is euident that the promise of saluation is not to be taken as vniuersall without exception or restriction God inuiteth not all Beza de Praedestinat cont Castel p. 417. Christ doth not inuite simply all vnto him Et in quaest Respons p. 655. See with how conuincent reason that vniuersall vocation is refuted Vocation is not vniuersall Wherefore not vocation much lesse that vniuersall election can and must be assigned but onely an indefinite vocation Zanchius in Supplicat ad Senatum Argent to 7. col 57. That God in earnest calleth all is to be vnderstood according to his reuealed will to wit so farre as he calleth all by the outward preaching of the Ghospell not excluding any but not according to his secret will In depuls calum col 260. The promises Promises pertaine not to all do not pertaine indeed vnto all but onely to the elect And col 261. There is an other reason why God doth not giue them reprobates faith nor euer simply promised it to them Bucanus in Institut loco 36. Is not the vocation and remission Not remissiō vniuersall Mathew 11. 28 It is rather indefinite Vrsinus in Miscellan p. 74. If the vniuersall promise belonged to all men what a masse of absurditie and impietie would follow Pareus in Galat. 3. lect 43. The promises are vniuersall to the beleiuers but not vniuersall to the incredulous for they belonge not to them Therefore it sufficeth not to vrge the vniueruersall articles All Of all Stosselius apud Zanchium l. 2. epistolorum The Ghospell Nor the Ghospell belongeth onely to the elect THE CONFERENCE Scripture expressely saieth that Christ called all that are burdered and commanded to preach to all creatures The same say Catholiks Protestants expressely say that Gods vocation is not vniuersall that God in earnest calleth not all that the promise of saluation is not vniuersall parteineth onely to the elect that the Ghospell belongeth onely to the elect Which are so opposite to the Scripture as diuers Protestants confesse it See lib. 2. c. 30. ART XXII WHETHER GOD OF HIM selfe will the death and damnation of men SCRIPTVRE EXPRESSELY DENIETH. Ezechielis 33. v. 11. Liue I saieth our Lord God I will not the death of the impious but that the impious be conuerted from God willeth not death his way and liue c. 18. v. 23. Why is the death of a sinner my will saieth our Lord God and not that he conuert from his wayes and liue Et ver 32. Because I vill not the death of him that dieth saieth our Lord. He made not death Wisdome c. 1. v. 13. God made not death nether doth he reioice in the perdition of the liuing Tobie 3. 22. For thou art not delighted in our perditions Ecclesiast 15. vers 11. Impious men are not necessarie for him CATHOLIKS EXPRESSELY DENIE Gard. Bellarmin l. 2. de Grat. lib. arb c. 16. The sinnes of men and not the onely will of God are the cause of positiue reprobation that is of that act wherewith God will adiudge reprotes to euerlasting punishment PROTESTANTS EXPRESSELY DENIE Whitaker Conc. vlt. p. 693. God predestinated to eternall God predestinateth to death whome and why he would Sinne not the cause of damnation God worketh and willeth death death whome he would and because he would Pag. 694. The onely cause of reprobation whereof we speake is Gods will mynd and decree Perkins de Praedestinat to 1. col 123. Sinne is not the cause of the decree of damnation See Willet cont 18. q. 1. p. 855. Luther l. de seru arbit to 2. fol. 450. The hidden God worketh life death and all in all Agayne He will not the death of a sinner to wit in word but he willeth it with his vnsearchable will Caluin 3. Institut c. 22. § vlt. If we cannot giue a reason No reason of reprobation but Gods will Some created todamnation and to perish why God vouchsafeth mercie to his elect but because it so pleaseth him nether shall we haue any other thing why he reprobateth others them his will Cap. 21. § 5. To some eternall life is preordinated to others eternall damnation Therefore as euerie one is created to ether end c. In Roman 9. ver 18. Salomon teacheth shat the wicked were of purpose created for to perish Beza in Rom. 9. v. 11. Who gather that God in those whom from all eternitie he destinated to reprobation and perdition was moued thereto by their foreseene incredulitie ill life are greatly deceaued In Explicat Christianismi cap. 5. Reprobates he created to the end that he might be glorified in their iust condemnation In Colloq Montisbel p. 447. He created ordained and destinated the reprobates to eternall damnation for causes knowne to him selfe alone And de Praedestinat vol. 3. p. 438. God of his mere will and therefore not for any respect of foreseene worthines or vnworthines hath destinated to hatred and perdition whome he would ether particular men or whole nations And this doctrin he termeth the foundation of his faith Bucer in Matth. 6. What he saieth that he will not the death of the impious and of him that dieth but would rather haue him returne and liue is to be vnderstood of them onely whome he hath chosen to be conuerted and liue Peter Martyr in Rom. 9. It lesse despleaseth men if they be God hateth and reprobateth for his mere will saied to be predestinated and chosen then to be saied to be hated and reprobated for Gods mere will without all respect of deserts and yet there must be the same reason of both Et libr. de libro arbit tom 3. locorum It seemeth at first sight absurd that some should be created of God for to perish yet the Scripture Some created to perish Gods will the only cause of reprobation saieth it Musculus in locis tit de reprobis The cause of reprobation is not to be attributed to the future wickednes of the reprobates but to the onely will of God Piscator in Thesibus lib. 2. p. 182. God made man to fall It He made men to fall is false that God hath not need of a sinner Page 235. Nether is this simply true that God is not the beginning or cause of perdition P. 245. Reprobation is absolute that is depending of the mere pleasure of God and not vpon the condition of incredulitie foreseene Marlorat in Rom. 9. v. 22. What inconuenience is it to say Some made to destructiō that these were made to destruction Zanchius de Praedestinat c. 1. to 7. They take from God his Some created to
death to be destroied right who say that it is false that God created some to life others to death onely that he might shew his mercie in them and his power and iustice in these cap. 4. He createth some to this end to be destroied c. 6. That one is saued or damned we must needes confesse that Gods will was and is the cheefest Et apud Schusselburg l. 4. Theol. Caluin art 8. Gods will is the first and vnauoidable Gods will the first cause of perdition cause of the perdition of them that perish And l. 3. de natura Dei c. 4. q. 4. As for that place of wisdome Death entred into the world by the enuie of the Diuel and if there be any such others in which death is attributed to the Diuel as to the Author we answere that it doth not follow that God willeth God author of death not death or is not the author of it For the same effect may proceed from diuers causes Bucanus l. 4. Syntagm c. 10. The cause efficient and mouing for which the decree of affirmatiue or negatiue reprobation was made of God is not sinne The true and onely mouing cause for which the decree of reprobation was made is Gods pleasure or free will See manie more like sayings of Protestants in my Latin booke l. 1. art 22. THE CONFERENCE Scripture expressely saieth that God of him selfe will not the death of the impious or of him that dieth yea God sweareth that he will not his death and the Scripture addeth that God made not death that it entred by the Diuel that impious men are not necessarie for God The same say Catholiks Protestants expressely say the contrarie that God will the death of a sinner with his vnsearchable will that he is the Author of death that he created men to perdition death and damnation that he is the beginning the first vnauoidable cause of the perdition of them that perish That he predestinateth to death whome he would and why he would that sinne is not the cause of the decree of damnation That sinne is nether efficient nor mouing cause of negatiue or affirmatiue reprobation but onely the pleasure and free will of God ART XXIII WHETHER GOD DAMNETH men for sinne SCRIPTVRE EXPRESSELY AFFIRMETH. Matth. 25. v. 41. Then he shall saye to them also that be at God damneth for sinne his left hand Get ye away frō me you cursed into fire euerlasting For I was an hungred and you gaue me not to eate c. CATHOLIKS EXPRESSELY AFFIRME C. Bellarmin l. 2. de Grat. lib. arb c. 16. The Scriptures euerie where teach that by the iust iudgment of God euerlasting punishment is rendred vnto sinne PROTESTANTS EXPRESSELY DENIE Luther l. de seru arb tom 2. fol. 461. This most of all offendeth God damneth men for his mere will Respecteth not deserts in those that are to be damned Damneth those that deserue not common sense or naturall reason that God for his mere will doth forsake harden and damne men Fol. 465. Let vs I pray you feigne that God must be such a one as respecteth deserts in them who are to be damned Shall we not in like manner auouch and graunt that he respecteth deserts in them who are to be saued And fol. 466. It is now incomprehensible how it is iust that he damneth them that deserue not and yet is beleeued Zanchius apud Schusselburg l. 4. Theol. Caluin art 8. Here we saye that there is no other cause of mens damnation thē Gods mere pleasure Rennecber 16. The cause of damnation or reprobation is not to be saught in men but Gods will is the cheefest and supreme cause thereof Also Gryneus 16. Sinnes are Sinne not the cause of damnation not the cause why men are damned And Spindlerus 16. Sinne can no way be the cause why men are damned THE CONFERENCE Scripture expressely saieth that men are damned and adiudged to hell fire for sinne The same say Catholiks Protestants expressely say the contrarie that sinnes are not the cause why men are damned that can no way be the cause why men are damned that there is no other cause of mens damnation then Gods mere pleasure that God damneth those who deserue it not that he respecteth not deserts in those that he damneth that he damneth men for his mere will And thus much of Gods inward and outward acts toward sinne good works and mankinde let vs now see something of his power ART XXIV WHETHER GOD BE ALmightie and can doe all things SCRIPTVRE EXPRESSELY AFFIRMETH. Genes 17. v. 1. Our Lord appeared vnto him and saied vnto God is almightie him I am the God almightie Iob. 42. v. 2. I know thou canst doe all things Mathew 19. v. 26. With God all things are possible The same is repeated Marke 10. and 14. Luke 1. vers 36. There shall not be impossible with God any word CATHOLIKS EXPRESSELY AFFIRME Card. Bellarmin l. 3. de Euchar. c. 2. All diuines write that Gods power is not absolute God is saied to be almightie because he can do all that implieth not contradiction SCRIPTVRE EXPRESSELY AFFIRMETH. Caluin in Resp ad Nebulon. p. 730. Caluin euerie where earnestly reiecteth that deuise of Gods absolute power which the Sophisters prate of in their scholes Which he repeateth de Praedest 728. de Prouid 755. 1. Inst c. 17. § 2. l. 3. c. 23. § 2. in c. 25. Isaiae Beza cont Heshusium vol. 1. p. 299. That saying of thine All thinges are possible to God hath some exception P. 300. You forsouth shall teach vs that Gods omnipotencie must not Gods omnipotencie limited Some things impossible to God be tied to that order which willingly he hath appointed to him selfe And pag. 302. He saieth that God can no more put Christs bodie in two places at once then he can make new Gods In Colloq Montisbel p. 27. God cannot make that Christs bodie be substantially in many places at one time Lib. quaest vol. 1. p. 658 God cannot make that one and the same bodie be substantially in many places or in any place not coextended to the place Which also he repeateth Respons ad Acta Torgens vol. 3. p. 60. Peter Martyr Respons ad Gardiner obiect 11. We complaine that you alwaies obiect Gods power whereas this Christs To which Gods power doth not extend Gods omnipotencie not without exception Beareth not some things bodie to be at once in manie places is of that kinde of things to which Gods power doth not extend And lib. 1. Epistolarum Zanchij pag. 408. We warne the godlie that Gods omnipotencie which we beleiue is not to be beleiued without all exception Sadeel ad art 14. aburat We haue shewed that Christs bodie cannot be really present in many places at once and that Gods omnipotencie cannot beare this And yet these men say that their faith can make present things that are to come absent and farthest of as
for true doctrin Page 529. It is manifest that God giueth power of working these kinde of miracles to false teachers that he may tempt them to whome they are sent Which he repeateth againe page 530. and addeth Miracles may be wrought to confirme false doctrin And Controu 4. quaest 5. c. 3. pag. 688. I answere that though they Papists did worke true miracles such as the Diuel cannot imitate they were not therefore to be beleiued Daneus Controu 4. lib. 4. cap. 14. pag. 784. We denie True miracles not sufficient that true miracles are a sufficient testimonie of true doctrin Hospinian l. de Origine Templorum pag. 140. God permitteth the Diuels some times to worke true miracles God doth this partely to tempt the elect partely for the greater blindnesse of the reprobate Luther in capit 7. Matth. tom 7. fol. 92. I am nothing moued with miracles albeit in my sight they should raise the dead to life For all these may deceaue God also permitteth true miracles to be wrought for punishment of them who care not for truth THE CONFERENCE Scripture expressely saieth that true miracles are a greater testimonie then S. Ihon that though we did not beleiue Christ yet we should beleiue his miracles that they are Gods confirmation of trueth that if one in the finger of God cast out Diuels certainly he preacheth the kingdome of God The same say Catholiks Protestants expressely say that euen true miracles are no sufficient testimonie or argument of true doctrin that though we could do true miracles such as the Diuel cannot imitate yet we were not to be beleiued that miracles may be done to confirme false doctrin that God giueth to false teachers power to worke true miracles for to tempt men that they are nothing moued with miracles no though they should see the dead raised to life THE SVMME OF THIS CHAPTER OF GOD. I did thinke that it would not be vngratefull or vnprofitable to the Reader if at the end of euerie chapter I set downe the summe thereof that thereby he might as once perceaue in how manie and how great matters which haue beene handled in eche Chapter Protestants contradict the pure word of God and also how like verie false Prophets they plaie the theeues in euerie chapter and steal some thing Caluin in Actor 22. v. 14. Writeth thus of Catholiks Papists haue made a new God They haue coyned for themselues a Whether Catholiks or Protestants make a false God young God The same he saieth otherwhere and manie Protestants which whether it agree to Catholiks or to them will easily appeare out of that which hath beene saied in this Chapter For as touching iniquitie or sinne the God of the holie Scripture and of Catholiks willeth it not worketh it not doth not predestinate nor tempt men vnto it doth not command necessitate or compell to sinne But the God of Protestants doth all these as appeareth out of the. 1. 4. 5. 6. 7. and 8. Article As concerning sinners the God of Scripture and Catholiks hateth all that worke iniquitie is angrie with the faithfull when they sinne and punisheth them for sinnes committed The Protestants God doth none of these as appeareth by the 9. 11. and 12. Article As for good workes the God of Scripture and of Catholiks is delighted with them is worshipped with them accepteth good works not commanded is appeased with good works will haue his commandments kept The Protestants God doth all the contrarie as is seene by the 13. 14. 15. 16. and 17. Arâ—icle As touching men or mankind the Scripture and Catholiks God loueth all would haue all saued would as a hen her chickins gather euen theÌ„ which will not come will not the death of a sinner nor damneth men but for sinne The Protestants God is quite contrarie as is euident by the 18. 19. 20. 21. 22. Article And finally concerning power the Scriptures and Catholiks God is omnipoteÌ„t can do those things which shall neuer be can make a Camell passe through a needls eye Such is not the Protestants God as is to be seene by the 23. and 24. Article Seing therefore so manie and so great properties agree to the Protestants God quite contrarie to those which the God proposed vnto vs by the holie Scripture and Catholiks hath it is euident that it is an other and a new God different from the God which the Scripture teacheth yea that it is as Caluin speaketh of the Libertins God an idol Cont. libert c. 14. which ought to be more detestable to vs theÌ„ all the PagaÌ„s idols or rather that it is the verie Diuel him selfe For what other can he be who willeth iniquitie will haue men to sinne worketh sinne procureth sinne is author of obduration is in like sorte author of crueltie as of loue predestinateth to sinne preordaineth sinne euen as it is sinne decreeth by a speciall decree that sinne be done pusheth to euill by him selfe immediatly and by a peculiar action necessitateth coÌ„pelleth to sinne coÌ„mandeth to lie and is author of temptation to euill and consequently is the Tempter and Father of lying which names the Scripture appropriateth to the Diuel who careth not for good workes is not delighted nor worshipped with them will not haue Gods commandments kept who commandeth that which he would not haue done and promiseth that which he will not performe who made death and is the Author of death and damnation the fontaine of perdition finally who damneth them that deserue it not and that for his mere pleasure These diuers other qualities before shewed do plainly declare who and what one he is whom Protestants teachers haue proposed to the world to adore as God who in trueth can be no other then the very Diuel It appeareth also out of that which hath beene rehearsed How manie and great attributes Protestants take from God Goodnesse in his Chapter that those coyners of a new God do plaie the theeues and steale from the true God manie of his principall properties For they steall away his goodnesse in saying that he willeth worketh decreeth sinne tempteth necessitateth compelleth to sinne careth not for good works nor is worshipped with them They take away his iustice in teaching that he hateth not all that worke iniquitie is not angrie with the faithfull when Iustice they sinne imputeth not their sinne to them will not haue his commandments kept commandeth that which he will not haue done and promiseth that which he will not performe They robbe him of his omnipotencie OmnipoteÌ„cie whiles they affirme that there are manie things which he cannot doe And in place of these admirable vertues they giue to him the contrarie vices For in steed of goodnesse they attribute vnto him malice wherewith he willeth worketh decreeth iniquitie and predestinateth necessitateth and compelleth men vnto it For Iustice they giue him Iniustice wherewith he iustifieth the impious remaining impious and damneth those that deserue it not And for
PROTESTANTS EXPRESSELY DENIE Whitaker ad Ration 8. Campiani Thou saiest that Protestants Christ was ignorant teach that Christ was ignorant And why may they not teach so Zuinglius in c. 2. Lucae Christs soule dayly profited whereas from the beginning he knew not all things Caluin in Math. 21. v. 18. There is no absurditie if we say that according to his humanitie he knew not what kind of tree Knew not trees it was In c. 24. v. 36. It was no inconueniencie that Christ according to mans knowledge was ignorant of some thing In Lucae 2. v. 40. His soule was subiect to ignorance Beza in Colloq Montisbel p. 177. We must acknowledge that Christ in the time of his humiliation according to his humanitie Was ignorāt of manie things was for vs ignorant of many things And p. 250. being asked Whether Christ according to his soule be searcher of hearts he answered No. Gallastus in l. 2. Irenei cap. 49. Christ was so ignorat as he He was tought as we be learnt and was tought as men are Daneus Controu 2. p. 143. Christs soule was truely ignorant and knew not some things Christ knew not where Lazarus He knew not Lazarus his graue Nor figges on the tree Was subiect to childish ignorance his corps was laied Pareus l. 5. de Amiss Grat. c 14. Christ knew not figges on the tree Serranus Cont. Hayum parte 3. pag. 289. Luke testifieth that he was subiect to childish ignorance and forgetfulnesse THE CONFERENCE Scripture expressely teacheth that Christ knew all things that should come vpon him that he knew all things that he knew all men that he knew whar was in man that he knew letters though he had not learnt that in him were all the treasures of wisdome and knowledge The same say Catholiks Protestants contrariwise teach that Christ as man knew not all things was ignorant of manie things was subiect to childish ignorance and forgetfulnes knew not the hearts of men knew not where Lazarus his bodie was laied knew not figges on the tree knew not what kinde of tree it was and was so ignorant as he needed to be tought as men are And this ignorance of Christ Serranus lib. cit pag. 290. calleth the ground of their saluation Which is so opposith to Scriptures as some Protestants confesse it See lib. 2. c. 30. ART XI WHETHER CHRIST AS MAN were truely a sinner and hatefull to God SCRIPTVRE EXPRESSELY DENIETH. Hebrews 7. ver 26. For it was seemly that we should haue Christ separated from sinners such a high preist holie innocent impolluted separated from sinners c. 1. Peter 1. v. 19. You are redeemed with pretious blood as it were of an immaculate and vnspotted lambe Christ And c. 2. v. 22. Who did not sinne nether was guile found in him Mathew 3. c. 17. And be hould a voice from heauen saying God well pleased in Christ This is my beloued Sonne in whome I am well pleased CATHOLIKS EXPRESSELY DENIE D. Stapleton l. 7. de Iustific c. 10. It is not onely new but also a blasphemous kinde of speech to call Christ a sinner ether by imputation or any way at all In Math. 26. ver 39. We must maintaine that Christ nether had any inconsiderate desire nor saied any thing that deserued correcting nor offered vnmeasured requests nor wanted a mild moderation PROTESTANTS EXPRESSELY AFFIRME Perkins in Cathol reform Controu 4. c. 4. We may with Christ truely a sinner reuerence to his maiestie in good manner say that Christ was a sinner and that truely And De Serm. Dom in Monte to 2. col 212. We may most certainly affirme that Christ by and for our sinnes was made a sinner not in but by imputation Luther in c. 53. Isaiae to 4. fol. 222. He is the greatest sinner Christ the greatest sinner so that there is none greater then the Sonne of God And fol. seq addeth that He is wicked guiltie of death and vnder the power of the Diuel and hel In c. 3. Galat. to 5. fol. 348. All the Prophets saw this in spirit that Christ was to be the greatest theefe murderer adulterer robber sacrilegious so that none euer in the world was greater If thou denie him to haue beene a sinner and accursed denie that he suffered and died And fol. 350. he calleth it most sweet doctrin and most full of comforte that Christ for vs was made a curse that is a sinner obnoxious Christ not innocent to the wrath of God And 351. We must not imagin Christ to be innocent as the Sophisters and almost all the Fathers Hierome and others haue done In Psal 22. to 3. He seemeth in him selfe to swallow the temptation of blasphemie which was almost breacking out as it were floting betwene praise and blasphemie Postilla in Domin 2. post Epiphan He vnciuilly reiected the Vnciuilly reiected his mother most modest admonition of his Mother And maketh our B. Ladie thus complaining of him He rudely reiecting hath dishonored me and with so vnciuill an answere hath shamed me before so many guests Illyricus in Confess Antuerpien cap. 6. He may be most truely called a sinner by the most mightie imputation of his Father Et in Claue Scripturae part 5. col 858. God made Christ Hatefull to God by imputation a sinner or iniust guiltie hatefull to God The like he hath part 2. col 534. and in 2. Corint 5. ver 21 In Math. 3. v. 15. he saieth that Christ by imputation was the Had need to be clensed vncleanest of all and had need to be clensed by baptismes and iustices Caluin in 2. Corint 5. v. 21. How are we iust before God As Christ was a sinner In Math. 26. v. 39. he writeth I confesse that Christ had an abrupt desire Betwixt violent fluddes of tēptations he as it were wauered with desires now on one side now on the other He correcteth and recalleth a request which sodainly escaped him This praier of Christ was not thought of but the force and vehemēcie of sorrow did wrest frō him a speech which by and by was corrected The same Violence made him for the present forget the heauenlie decree that for that moment he did not thinke himselfe to haue beene sent on this condition to be the redeemer of mankind In c. 27. v. 46. But it seemeth absurd that a speech of desperation should proceed from Christ The answere is at hand For albeit the sense of the flesh did apprehend destruction yet faith abode fast in his harte In ver 47. So we see Ouerwelmed with desperation that he was vexed on euerie side that being ouerwhelmed with desperation he gaue ouer calling vpon God Which was to renounce his saluation In Ioan. 12. v. 27. By flying death he confesseth his delicatenes Beza in 2. Corint 5. ver 21. Christ was for vs made sinne that is a sinner not in him selfe but by the guilt of all our sinnes
Christ merited to him selfe exaltation THE CONFERENCE Scripture expressely saieth that Christ was exalted and had a name giuen him aboue all names because he humbled him selfe that he was crowned with glorie because of his passion The same say Catholiks Protestants expressely say that Christ did not merit his exaltation did not merit any thing to him selfe could not merit to be iudge of the world and head of Angels ART XVI WHETHER CHRIST REDEEmed vs with a sufficient price or truely merited our redemption SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Cor. 6. v. 20. You are bought with a great price Christ bought vs with a great price 1. Timoth. 2. v. 6. For there is one God one also mediatour of God and men man Christ Iesus who gaue him selfe a redemption in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for all 1. Peter 2. ver 18. Knowing that not with corruptible things gould or siluer you are redeemed from your vaine conuersation With his pretious blood of your fathers tradition but with the pretious blood as it were of an immaculate and vnspotted lambe Christ 1. Ihon 3. v. 16. In this we haue knowne the charitie of God because he hath yeelded his life for vs. c. 4. v. 10. He hath loued vs and sent his sonne a propitiation for our sinnes Mathew 20. ver 28. The Sonne of man is come to giue his life a redemption in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for manie Rom. 3. v. 24. Iustified gratis by his grace by the redemption in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in Christ Iesus Psalm 129. v. 7. Because with our Lord is mercie and with him plenteous redemption CATHOLIKS EXPRESSELY AFFIRME S. Thomas 3. part artic 2. Christ suffering of charitie and obedience did giue God some thing more then the recompence of the offence of all mankinde did exact The passion of Christ was not onely a sufficient obut also a superaboundant satisfaction for the sinnes of mankinde PROTESTANTS EXPRESSELY DENIE Tindal in Fox his Acts printed An. 1610. pag. 1136. Christ Christ merited not heaueÌ„ with all his works did not merite heauen Daneus Controu 2. lib. 5. p. 210. Three necessarie conditioÌ„s of merite do faile in the workes of a creature and of Christ man towards God For by the vnion hypostaticall Christ doth not He did not merit merite Page 200. Christ as man properly merited nothing with God P. 202. Yea not in this forme of a seruant could Christ merite any thing to himselfe because in this forme he was a credture But a creature can merite nothing of his Creator Caluin 2. Instit c. 17 § 1. Truely I confesse that if any would simply and by himselfe oppose Christ vnto the iudgment of God there were no place for merite because there will not be found in man any worth which may merite before God § vlt. With what merits could man obtaine to be iudge of the world and head of Angels 3. Instit c. 11. § 12. It is fondly obiected of him that the power of iustifying farre supasseth both men and Angels seing this dependeth not vpon the worth of any creature but of Gods ordination If the Angels would satisfie God they would auaile nothing because they were not destinated to this end but this was proper to Christ man who was subiect to the law for to redceme vs from the curse of the law And Respons ad quaest Sozin Christ could merit nothing but through the pleasure of God Et in Ioan. 4. v. 10. When Christ is sated to haue appeased the Father towards vs this is referred to our sense For as we are guiltie to our selues we cannot conceaue God but as angrie and offended till Christ absolue vs from the guilt Wherefore touching the feeling of our faith God beginneth to loue vs in Christ Spindlerus apud Scusselburg l. 4. Theol. Caluin c. 5. The His death no sufficient redemption for all sinnes Lutherans erre in saying that Christs death was a sufficient redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the sinnes of all and euerie man Piscator apud Vorstium in Parasceue c. 6. Christ died not sufficiently much lesse effectually for all Welsingius apud Homium in Specim Controuer Belgic His blood satisfied not Gods iustice art 21. That Christs blood satisfied Gods iustice for our sinnes is no where extant and it is plainly contrarie to the free and iust remission of sinnes which God hath offered to vs by Christ And the same say other Protestants as Caluin reporteth 2. Instit c. 17. § 1. and Beza in Absters calumn Heshusij p. 324. Slatius apud Homium loc cit There is question whether Christ properly satisfied not Christ properly satisfied for vs. We denie it And the same hath Vorstius ib. Who also addeth That Christ satisfied by a certaine acceptation not by exact identitie Pareus l. 5 de Iustific c. 3. To merit is the parte of seruants To merite is serutle and sordid serutle and sordid THE CONFERENCE Scripture expressely saieth that Christ bought vs with a great price that he gaue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a ransom or price of redemption for vs that he redeemed vs with his pretious blood that God gaue his life for vs sent his sonne a propitiation for our sinnes that with God there is plentuous redemption Catholiks say the same Protestants expressely say the contrarie that Christ could not merite heauen had no place for merit if we respect the iudgment of God did not merite three conditions necessatie to merite wanted in his works that power of meriting in him depended of Gods pleasure and ordination That properly he did not satisfie for vs that his blood did not satisfie Gods iustice that his death was not a sufficient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ransom for all that to merite is seruile and sordid ART XVII WHETHER CHRIST REDEEmed vs by his blood or corporall death SCRIPTVRE EXPRESSELY AFFIRMETH. Coloss 1. ver 22. And you whereas some time alienated and Christ redeemed vs by his death By his blood By he oblacion of his bodie enemies in sense in euill works yet now he hath reconciled in the bodie of his flesh by death vers 20. Pacifying by the blood of his crosse whether the things in earth or the things that are in heauen Hebrews 10. v. 10. In the which will we are sanctified by the oblation of the bodie of Iesus Christ once c. 9. vers 12. By his owne blood entred once into the Holies eternall redemption being found Ephes 1. v. 6. In whome we haue redemption by his blood the remissâ—on of sinnes 1. Peter v. 19. You are redeemed with the pretious blood as it were of an immaculate and vnsported lambe Christ Acts 20. v. 28. The holie Ghost hath placed you Bishops to rule the Church of God which he hath purchased with his owne blood Apocalips 5. v. 9. Thou hast redeemed vs to God in thy blood CATHOLIKS EXPRESSELY AFFIRME S. Thomas 3. part q. 48. art 5.
The price of our redemption is the blood of Christ or his corporall life which consisteth in blood Stapleton in Prompt Quadrages fer 4. Hebdom Sanct. Caluin putteth not onely an other price beside the corporall death of Christ but also an other greater and more excellent Can Christian ears suffer this PROTESTANTS EXPRESSELY DENIE Whitaker lib. 8. cont Dur. sect 18. Caluin wrote most truely Christs death had done nothing That nothing had beene done if Christ had suffered onely corporall death Perkins de Serm. Dom. to 2. col 576. Reason it selfe teacheth Was not sufficient that onely corporall death of Christ was not sufficient to redeeme them who had deserued death of bodie and soule Willet Cont. 20. q. 3. p. 1088. The bodilie death of Christ was Was not the full price not in respect of Gods iustice the whole and full price of our redemption Caluin 2. Instit c. 16. § 10. Nothing had beene done if Christ There needed a greater price had suffered onely bodilie death There was an other greater more excellent price that he suffered in his soule the horrible torments of a damned and lost man Bezalib quaest vol. 1. Theol. Christ was in the midst of the torments of hell for to deliuer vs fully from both deathes c. Scarpe de Iustif Cont. 16. Writeth that diuers ProtestaÌ„ts say that those places of Scripture in which is saied that Christ dyed for vs are to be vnderstood onely of his feeling of the wrath of God and not of his bodilie death and that his bodilie death auailed nothing to our redemption nor was a parte of the satisfaction for sinnes THE CONFERENCE Scripture expressely teacheth that Christ hath reconciled vs in the bodie of his flesh by death hath pacified all things by the blood of his crosse hath sanctifieth vs by the oblation of his bodie hath found an eternall redemption by his blood hath redeemed vs by his blood with his blood in his blood hath purchased the Church with his blood The same say Catholiks Protestants expressely say that nothing had beene done if Christ had suffered onely corporall or bodilie death that his corporall death was not sufficient to redeeme vs that there was need of a greater and excellenter price that his corporall death auailed nothing to our redemption nor was any parte of the satisfaction for sinnes Which are so manifestly opposite to Scripture as some Protestants confesse it See lib. 2. c. 30. ART XVIII WHETHER CHRIST DIED for the impious and reprobats SCRIPTVRE EXPRESSELY AFFIRMETH. Christ died for the impious For him that perisheth For the vniust Rom. 5. ver 6. For why did Christ when we as yet were weake according to the time die for the impious 1. Cor. 18. ver 11. And through thy knowledge shall thy weak brother perish for whome Christ hath died 1. Peter 3. v. 18. Because Christ also died once for our sinnes the iust for vniust 2. Peter 2. v. 1. seq But there were also false Prophets in the people as also in you there shal be lying maisters which shall bring in sects of perdition and denie him that hath bought them the For those that goe to perdition Lord bringing vpon themselues speedie perdition vnto whome the iudgment now long since ceaseth not and their perdâ—tion slâ—mbereth not CATHOLIKS EXPRESSELY AFFIRME C. Bellarmin l. 4. de Amiss Gratiae c. 7. Our Lord suffered and died for the vniust PROTESTANTS EXPRESSELY DENIE Whitaker Controu 2. q. 1. c. 9. p. 437. Christ did not giue Christ died not for the impious The wicked not redremed by Christ himselfe for the impious and reprobates Which he repeateth cap. 13. Rainolds thesi 4. q. 22. The wicked albeit they be termed faithfull for their profession of faith or for temporall faith yet are they not redeemed or founded in Christ. In Apologia thesium p. 246. Christ offered himselfe for the elect onely 247. Redeemed only the elect The elect onely were redeemed of Christ Perkins de Praedestinat tom 1. col 135. Whome at anie time he acknowledged not he neuer bought or redeemed with the price of his blood col 137. Of these Christ is onely a half-redeemer and therefore no redeemer And de Desertion col 1023. Christ is the redeemer onely of the elect and of none else So also D. Willet Contr. 9. q. 2. p. 893. Caluin l. cont Heshus p. 849. I would know how the impious Not crucified for the impious eate Christs flesh for which it was not crucified and how they drinke his blood which was not shed to redeeme their sinnes Beza in Colloq Montisbel p. 447. Christ died not for the sinnes of them that are damned He shed not his blood for the remission of the sinnes of the impious and damned Epist 28. It is false that Christ is the mediatour of the infidels also Zanchius in Summa Praelection to 7. col 272. Christ according to the purpose of his Father was borne praied suffered and died onely for the elect In Depulsion Calum col 253. The Reprobats not redeemed reprobats were not redeemed by Christ Piscator apud Gerlachium Disput 9. Christ no waye died for the reprobats other sufficiently or effectually THE CONFERENCE Scripture expressely teacheth that Christ died for the impious for the vniust for those that perish that he bought lying monsters who bring in sects of perdition and bring vpon themselues speedie perdition and whose perdition slumbereth not Catholiks say the same Protestants expressely teach the contrarie that Christ gaue not himselfe for the impious or reprobats that the wicked were not redeemed in Christ that Christs flesh was not crucified for the impious nor his blood shed for their sinnes that Christ offered himselfe onely for the elect that they onely were redeemed by Christ that Christ is redeemer of the elect and of none els no mediatour of Infidels was borne suffered and dyed for the elect onely that nether sufficiently nor effectually he died for the reprobats Which are so contrarie to Scripture as manie Protestants acknowledge it See l. 2. c. 30. ART XIX WHETHER CHRIST DIED for all SCRIPTVRE EXPRESSELY AFFIRMETH. 2. Corint 5. v. 14. For the charitie of Christ vrgeth vs iudging Christ died for all this That if one died for all then all were dead and Christ died for all 1. Timoth. 2. v 6. Christ Iesus who gaue himselfe a redemption for all Chap. 4. v. 10. Who is the Sauiour of all men especially of the faithfull Hebrews 2. v. 9. We see Iesus because of the passion of death crowned wiâ—h glorie and honour that through the grace of God he might taste death for all 1. Ioan. 2. v. 2. We haue an aduocate with the Father Iesus Christ the iust and he is the propitiation of our sinnes and not of ours onely but also for the whole worlds Ca. ver 14. The Father hath sent his Sonne the Sauiour of the world CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess
6. c. 9. Howbeit Christ died for all yet notwithstanding all receaue not the benefit of his death PROTESTANTS EXPRESSELY DENIE Perkins de Praedest to 1. col 144. It is maruailous absurd Redeemed not all that Christ on his parte should haue redeemed and reconciled to God all and euerie one and yet that in the ende manie of these should be damned De Serm. Dom. to 2. col 341. The opinion of vniuersall redemption is an inuention of mans braine Caluin in 1. Ioan. 2. v. 2. cit Vnder all he doth not comprehend the reprobats In 1. Tim. 2. v. 5. The vniuersall particle must be referred to all kind of men not to all persons Sadeel ad Art abiur 7. They speake amisse who say that by Redeemed not the sinnes of the whole world Christs death the sinnes of the whole world were redeemed Piscator l. 2. Thes p. 371. Christ died not vniuersally for all men but for the elect onely We denie that Christ died sufficiently for all but not effectually P. 177. Christ died nor for all but for some Bucanus Instit Theol. loco 36. Is not Christ the redeemer of all No. More of their like sayings may be seene in my Latin booke c. 1. art 19. THE CONFERENCE Scripture expressely teacheth that Christ died for all that are dead that he gaue himselfe a redemption for all that he tasted death for all that he is the Sauiour of all men the Sauiour of the world the propitiation not onely of our sinnes but of all the whole world Catholiks teach the same Protestants expressely teach the contrarie that Christ on his parte redeemed not all and euerie one that vniuersall redemption is an inuention of mans braine that Christ died not vniuersally for all redeemed not the sinnes of the whole world nether sufficiently nor effectually died for all died but for some is not redeemer of all Which diuers Protestants confesse to be contrarie to Scripture See l. 2. c. 30. ART XX. WHETHER THE BLOOD wherewith Christ redeemed vs was putrefied and corrupted SCRIPTVRE EXPRESSELY DENIETH. Acts 2. v. 27. Because thou wilt not leaue my soule in hell nor Gods holie did not see corruption giue thy Holie to see corruption 1. Peter 1. v. 19. Knowing that not with corruptible things gould or siluer you are redeemed from your vaine conuersation of your fathers traditions but with the pretious blood as it were of an immaculate and vnspotted lambe Christ. CATHOLIKS EXPRESSELY DENIE S. Thomas 3. par q. 34. art â— All the blood that flowed out of the bodie of Christ did rise in Christs bodie sith it belonged to the truth of his humane nature PROTESTANTS EXPRESSELY AFFIRME Perkins in Apoc. 1. to 2. col 41. The substance of that blood The substaÌ„ce of Christ blood perished of Christ which was shed did perish whatsoeuer the Papists do prate In Cathol reform CoÌ„tr. 10. c. 3. That blood which ranne out the feet and hands and siâ—e of Christ vpon the crosse was not gathered vp againe and put into the vâ—iâ—â—es Nâ—â— the collection was needls and none knowes what is become of this blood The same insinuateth Whitaker Contr. 2 q. 1 c. 9. p. 437. Beza in 2. part Resp ad Acta Colloq Montisbel p. 108. It were curious and profane to enquire what became of that selfe same blood which ranne out of the wounds of Christ and whether it were taken againe of him when he arose Musculus in locis Tit. de Caena We need not dispute of the blood of Christ what became of it after it was spilt on the grouÌ„d whether it were taken againe into his glorified bodie or no. Schusselbur lib. 1. Theol. Caluin art 20. reporteth Curaeus saying Christs blood shed for vs on the crosse was long Long since consumed Putrified since consumed And Erastus his companians teaching That Christs blood which he shed for our siâ—nes is putrified and no more in being Germanus Bauarus in Feuaâ—dent l. 4. Theomach Caluin c. 16. The substantiall blood of Christ is not giuen in the Supper because it was corrupted on the ground Corrupted THE CONFERENCE Scripture expressely saieth that we were not redeemed with corruptible things but with the pretious blood of Christ that God suffered not his Holie to see corruption The same say Catholiks Protestants expressely say that it is profane to enquire what is become of Christs blood that long since it is consumed corrupted not gathered againe perished and is no more in being ART XXI WHETHER CHRISTS SOVLE descended to Hell SCRIPTVRE EXPRESSELY AFFIRMETH. Actes 2. v. 27. Thou wilt not leaue my soule in Hell Et v. Was in Hell 31. Foreseing he spake of the resurrection of Christ for nether was he left in Hell nether did his flesh see corruption CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Actor 2. v. 27. This place doth plainly proue the descent of Christ into Hell in soule according to the article of Christian beleefe PROTESTANTS EXPRESSELY DENIE Whitaker l. 8. cont Dur. sect 23. Caluin defendeth that Neuer went to Hell Descended not to Hell Christs soule neuer went to the places of Hell And l. 9. sect 27. I beleiue that Christs soule seperated from the bodie not onely did not descend to Hell but streight mounted to Heauen Rogers vpon the 3. Article of Protestants Confession saieth that Carlile against D. Smithe pa. 28. 77. calleth this article of Christ descent into hell an error and a fable A fable Perkins in Explicat Symboli to 1. col 678. If we say that Christ in soule descended into Hell we plainly take away that manifest opposition betweene the first and the second Adam Beza in Actor 2. v. 27. Who by Hell vnderstand the place which is commoÌ„ly called Hell as if the soule of Christ had indeed descended thither surely are much deceaued Serranus cont Hayum part 3. pag. 722. Beza desirous to Descent to Hell a fable stoppe the way to that Popish fable of the descent of Christs soule into hell c. Hemingius in Enchir. Theolog. class 3. pag. 263. It skilleth not greatly to know how Christ descended into Hell so that with true faith we hould that he deliuered vs from the power of Hell Aretius in locis part 1. fol. 72. Other Protestants denie To be taken out of the Creed all descent of Christ into Hell Some of them eagerly impugne this descent for they say that this sentence is to be taken out of the Creede Ministers of Anhalt apud Hospin in Concordia discordi fol. 87. The Diuines of Berge haue done well that through ours and other mens admonitions they haue put out the article of the descent into Hell THE CONFERENCE Scripture expressely affirmeth that Christs soule was in Hell and our Creed saieth that he descended into Hell The same say Catholiks Protestants expressely denie that Christs soule descended to Hell went to the places of Hell and say that the descent of Christ into Hell is a Popish
regenerated ether by baptisme or at the time when they are baptized finally that baptisme profiteth none but is a vanie and vnprofittable thing What Christians I pray the are these who make this account of their Christendome And these sayings are so repugnant to Scripture as sometimes Protestants confesse it See l. 2. cap. 30. ART VIII WHETHER IN BAPTISME euen sinnes to come be pardoned SCRIPTVRE EXPRESSELY DENIETH. Act. 8. v. 21. S. Peter speaketh thus to Simon Magus already Sinnes to come not forgiuen in baptisme baptized Doe pennāce therefore frō this thy wickednesse and pray to God if perhaps this cogitation of thy hart may be remitted thee 1. Cor. 5. v. 5. S. Paul commandeth a Corinthian baptized for incest to be deliuered to Sathan that his spirit may be saued in the day of our Lord. CATHOLIKS EXPRESSELY DENIE C. Bellarm. l. 1. de baptismo c. 18. Catholiks gather that the efficacie of baptisme doth not extend it selfe vnto the time to come but onely to the time past for it pardoneth sinnes committed and not yet remitted PROTESTANTS EXPRESSELY AFFIRME Perkins in Serie Causarum c. 33. In baptisme once administred Sinnes prēsent and to come forgiuen in baptisme is giuen remission of sinnes not onely past and present but also of those that are to come all your life time The like he hath in Galat. 3. to 2. Whitaker lib. 8. cont Dur. sect 101. Who are baptized are baptized in Christs death but Christs death auaileth to wash away not onely those sinnes which goe before baptisme but also those which follow in all the life time The like he hath Cont. 2. q. 5. 7. p. 515. Willet Cont. 12. q. 6. p. 579. Baptisme is a seale of remission of sinnes for the confirmation of our faith euen of those which are committed after baptisme as well as of sinnes done before Therefore baptisme sealeth vnto vs the remission of all our sinnes going before or following after Bezal Quaest resp vol. 3. p. 344. Baptisme therefore doth not abolish onely sinnes past Yea the fruite thereof stretcheth through the whole life of the faithfull And in Hebr. 10. v. 11. Whosoeuer is sprinkled with blood of Christ is deliuered for euer from sinnes past and to come Et Epist 5. The fruit of baptisme is the sealing of adoption the ablution from sinnes both past and to come Daneus de baptismo cap. 18. tom 2. Howsoeuer that grace and remission of sinnes be sealed vnto vs it pertaineth as is referred in all Christs sacramēts to blot out all our sinnes past present and to come Zanchius in sua Confessione cap. 18. to 8. For baptisme is not giuen in remission onely of originall or sinnes past but of all for all the life time Festus Homius in Disp 44 Remission of sinnes not onely of those which were committed before baptisme but also of those which are to be committed all the life is sealed in baptisme vnto the faithfull More of their like sayings may be seene in my Latin booke c. 9. art 8. THE CONFERENCE Scripture plainely teacheth that a baptized man must doe pennance for remission of such sinnes as he committeth after baptisme that a baptized man was deliuered to Sathan that his soule might be saued The same say Catholiks Protestants plainely teach that in baptisme is giuen remission of sinnes past present and to come that baptisme auaileth for sinnes that follow all the life time that baptisme is a seale of remission of sinnes as well committed after as before that whosoeuer is once sprinkled with Christs blood is deliuered for euer of all sinnes past and to come that in baptisme is giuen and sealed to the faithfull remission of all sinnes to be committed all their life time Which is to oppen a brode way to all wickednesse And whereas Protestants haue falsely saied that the Pope giueth pardons for sinnes to be done we see that they Protestants pardon to sinne manifestly giue such pardon to all and euerie one that is baptized or iustified with them ART IX WHETHER THE CHILDREN of the Faithfull be borne and abide in state of damnation vntill they be baptized SCRIPTVRE EXPRESSELY AFFIRMETH. Ephes 2. v. 3. And we were by nature the children of wrath Children of faithfull borne in state of damnation as also the rest Rom. 5. v. 12. As by one man sinne entred into this world and by sinne death and so vnto all men death did passe v. 15. For if by the offence of one manie died v. 18. Therefore as by the offence of one vnto all men to condemnation so also by the iustice of one vnto all men to iustification of life The same also is cleare by the places before cited for the necessitie of baptisme CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in 1. Cor. 7. v. 14. It is a new and profane paradoxe of Caluin that the children of Christian parents are borne the sonnes of God PROTESTANTS EXPRESSELY DENIE Perkins de baptismo tom 1. col 842. Baptisme doth not Not in sote of damnation make the children of Christian parents the sonnes of God but onely doth seale vnto them the couenant of grace and certifieth them that they are comprehended in it In Gal. 2. v. 15. Originall sinne which is hidden from beginning in them is not imputed to them The children of the faithfull are borne Saints Willet Cont. 12. q. 3. p. 565. The children of the faithfull are Are holie holie already euen before they be baptized Zuinglius in 1. Co. r 12. tom 4. The children of Christians are In the Church with in the Church and bodie of Christ euen before they be Christened Caluin 4. Instit cap. 16. § 31. Who are borne of faithfull parents Are Saints are by supernaturall grace Saints § 32. Streight after they are borne they are had and acknowledged of God for children In Actor 8. v. 37. I say that the children of the godlie are borne Members of Christ children of the Church and from the wombe reputed members of Christ And de ve◠reform pag. 349. he stretcheth this fauour not onely to the immediat children of faithfull parents but also manie generations after and as he saieth 4. Instit c. 16. § 9. to the thousand generation And seing that there is no man in the world who is a thousand generations from Noe he must say that all children whosoeuer at lest all the elect are borne saints and in state of grace saluation Beza l. cont Heshus vol. 1. Theol. p. 307 The children of Are Saints the faithfull are saints before God euen from the wombe The like hath Confessio Heluet. cap. 20. Gallica artic 35. Peter Martyr in locis Class 2. c. 8. and others commonly as also may appeare by what hath beene saied before art 4. Nay sometimes they say that euen the children of Infidels are borne in state of grace and saluation Zuinglius de baptismo to 2. f. 91. Infants which are borne Infidels
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
mouth Math. 3. v. 4. And his S. Ihons meate was locusts and wild And S. Ihon Baptiste honie Luc. 1. v. 15. And wine and sicer he shall not drinke c. 7. ver 33. For Ihon baptist came nether eating bread nor drinking wine The like is saied of the mother of Sampson Iudic 13 v. 4. and of the Rechabits Hieremie 35. Rom. 14. v. 21. It is good not to eate flesh and not to drinke Good not to eate flesh or drinke wine wine nor that wherein thy brother is offended or scandalized or weakened CATHOLIKS EXPRESSELY AFFIRME C. Bellarm de bonis operibus in part l. 2. c. 7. If Ionadab could for euer forbidde his children and nephews wine and both his commandment and their obedience pleased God why cannot our mother the Church forbidde her children some meates for a time so that both the Churches precept and our obedience please God PROTESTANTS EXPRESSELY DENIE Whitaker ad Ration 9. Campiani It is madnesse to haue Madnesse to vse choice of meates for religion Foolish and wicked No seruice of God anie choice of meates for religion sake Perkins in Cathol Contr. 12. cap. 2. We hould this distinction of meates both to be foolish and wicked Confessio Argentinensis c. 9. We haue omitted that choice of meate which was commanded vpon certaine dayes which Saint Paul attributeth to the doctrine of Diuels Caluin in Luc. 1. v. 15. We must not imagin a seruice of God No seruice of God Fond superstition in oâ—stayning from wine Beza in Confess cap. 5. sect 41. This choice of meats which some make a seruice of God we doubt not with the Apostle to call a diuelish and most fond superstition THE CONFERENCE Scripture expressâ—ly saieth that Daniel many days abstained froÌ„ fleâ—h wine and desiderable bread that S. Ihon Baptiste nether eate bread nor drunke wine or sicer that it is good not to eate flesh nor to drink wine Catholiks say the same Protestants expressely say that the choice of meats is superstitious foolish madnesse wicked and diuelish doctrine that there is no seruice of God in abstinence from wine And thus much of Fasting ART VIII WHETHER IT BE LAWFVLL to pray for all SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Timoth. 2. vers 1. I desire therefore first of all things that We must pray for all men obsecrations praiers postulations thanks giuings be made for all men Exod. 32. v. 32. Moises thus praieth for the idolatrous people Moyses praied for all Ether forgiue this trâ—spasse or if thou do not strike me out of the booke that thou hast written CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. lib. 1. de Septem verbis Dom. c. 1. saieth that Christ vpon the crosse praied for Pilat and the chiefe Preists Scribes and people of the Iews PROTESTANTS EXPRESSELY DENIE Rainolds in Apologia thesium p. 245. Nether must we pray We must not pray for euerie one for euerie one For we are forbidden to pray for them that sinne to death Wherefore where we are bidden to pray for all the world All designeth all kinds not all of euerie kinde Beza in Ioan. 5. ver 16. Hereof it followeth that no sinnes Not for reprobates are veniall to the reprobates and therefore we must not make praiers for the sinnes of the reprobates Daneus in orat Dom. p. 593. saieth that Thy will be done belongeth not properly to reprobates as if we praied God that they quietly and willingly submitt themselues to God and doe and execute his will out of their harte faithfully and obediently Piscator in Thesibus lib. 3. loco 11. We ought to pray for all Nor for those that sinne to death that are aliue they onely excepted whome we see do sinne to death The same also saieth Bucanus in Instir loco 17. to which he addeth loco 37. that a man must not pray for the obdurated or those that sinne against the Holie Ghost THE CONFERENCE Scripture plainely saieth that we must pray for all and that Moises praied for the idolatrous people amongst whome manie were reprobates The same say Catholiks Protestants plainely say that we must not pray for all not for reprobates not for those that sinne to death not for the indurated not for those that sinne gainst the Holie Ghost ART IX WHETHER IT BE LAWFVLL to pray for the dead SCRIPTVRE EXPRESSELY AFFIRMETH. 2. Mach. 12. vers 43. And Iudas making a gathering sent twelue thousand drachmes of siluer to Hierusalem for sacrifice to be offered the for sinnes of the dead Et ver 16. It is therefore a A holie thing to pray for the dead holie and healthfull cogitation to pray for the dead that they may be loosed from sinnes CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 25. c. 1. The Catholik Church teacheth that the soules detained in Purgatorie are holpen by the suffrages of the faithfull PROTESTANTS EXPRESSELY DENIE Iewel art 18. sect 3. p. 433. This kinde of praier for the dead It is superstitions is mere superstitious and vtterly without warrant of Gods word Confessio Seotica generalis We detest his Popes praiers Detestable for the dead Caluin Epistola 366. That forme of praier God giue the One may wish well to the dead but not pray dead a good and happie resurrection because it is not fitting to the rule of good praier is to be reiected yet I do not denie but that one may make such a wish Brentius in Dom. 12. post Trinit Albeit we may wish all happines to the dead yet praier for them is vaine Confessio Witten bergen c. de Memoria de functorum Charitie requireth that we wish all rest and happines in Christ vnto the dead But there is no testimonie of Propheticall and Apostolike doctrine that they be holpen by our praiers THE CONFERENCE Scripture expressely saieth that the people of God vnder the law offered sacrifices for the dead which Caluin also confesseth 3. Instit c. 5. § 8. and that it is a holie and healthfull thing to pray for them that they be loosed from their sinnes The same say Catholiks Protestants expressely say that it is lawfull to wish good to the dead but that to pray for them is vaine superstitious and detestable And yet Luther Serm. de de Diuite Lazaro to 7. f. 268. de Captiuit Babylon f 72. and cont Catharin f. 151. Et in Hospin Concordia discor f. 225. Apologia Confess Augustan c. de vocabulis Missae Agenda Anglica apud Bucerum p. 427. 449. Zuinglius art 60. Vrbanus Regius and others allow praying for the dead ART X. WHETHER IT BE LAWFVLL to pray for that which God hath not promised SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 26. ver 39. Christ thus praieth My Father if it be Christ praied for that which was not promised to him And S. Paul And Abraham and Dauid possible let this chalice passe from me 2. Cor. 12. vers 8. For the which thing thrice I besought our Lord that
Protestants expressely say that such kinde of praier is to be condeÌ„ned and expressely forbidden of the Apostle ART XIII WHETHER WE BE COMmanded to say our Lords praier SCRIPTVRE EXPRESSELY AFFIRMETH. Luc. 11. ver 1. 2. One of his disciples saied to him Lord teach We are commanded to say our Lords praier vs to pray as Ihon also taught his disciples And he saied to them when you pray say Father c. Math. 6. vers 9. Thus therefore you shall pray Our Father c. CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 1. de bonis operibus cap. 4. Our Lords praier excelleth all other formes of praier in authouitie breuitie perfection order efficacie necessitie In necessitie because there is no other forme of praier which all Christians in the very words are commanded to keepe and vse but this PROTESTANTS EXPRESSELY DENIE Bucer in Mat 6. Note pray in this manner not these words Not commanded as the common people hitherto was foolishly perswaded thinking that they had praied well when they had mumbled vp these words Nether are we here taught in what words we should pray but what we ought to aske with hartie desire Caluin in Math. 6. v 9. Christ biddeth not his disciples pray in these words but onely sheweth them whither they ought to referre all their desires and praiers THE CONFERENCE Scripture expressely saieth that Christ commanded that wheÌ„ we pray we say Our father The same say Catholiks ProtestaÌ„ts expressely say that Christ taught vs not to say these words that he taught not what words we should pray withall that it is a foolish persuasion to thinke that the recitall of our our Lords praier were a good praier Which is so contrarie to Scripture as some Protestants coÌ„fesse it See lib. 2. c. 30. ART XIV WHETHER IT BE LAWFVLL to vow any thing to God SCRIPTVRE EXPRESSELY AFFIRMETH. Psal 75. v. 12. Vow ye and render to our Lord your God Lawfull to vow Isaie 19. v. 21. it is saied of the time of Ghospell And they shall vow vowes to our Lord and pay them Eccles 5. vers 3. If thou hast vowed anie thing to God differre not to pay it But whatsoeuer thou hast vowed pay it CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 2. de Monachis c. 17. Vowes haue neuer ceased in Christs Church since the promulgation of the Ghospell PROTESTANTS EXPRESSELY DENIE Tindal in Fox his Actes p. 1138. Vowes are against the ordinance Vnlawfull of God Which Fox there mantaineth Luther de Ratione Confitendi to 2. fo 28. I for my parte could wish that there were no vowes at all among Christians besides these which which we made in baptisme De Captiuit Babylon fol. 77. One thing here I adde which I would that I could perswade all men that is that all vowes whatsoeuer were taken away and auoided fol. 78. It is not a litle contrarie to Christian Contrarie to Christian life life that a vow is a certaine ceremoniall law a humane tradition or presumptioÌ„ from which the Church is freed by baptisme Vrbanus Regius de Noua vet doctrina tom 2. fol. 26. Iudaical That rite of vowing was Iudaical and is now abolished as sacrifices are Zuinglius in Explanat art 30. I speake of vowes in generall Contempte of God that by Christ they are abolished To vow is a curiositie contempte and abasing of God and exaltation of men Wherefore Sinfull seing vowes proceed of perfidiousnesse and fight against God they are sinnes Peter Martyr l. de votis col 1337. Vowes do no more continue the Ghospell being now reuealed and brought in And 1383. Become not Christians I saied indeed and recall not but make good that vowes do not become Christians Daneus Contr. 5. p. 1020. God no where hath commanded or prescribed that any thing should be vowed vnto him THE CONFERENCE Scripture expressely teacheth that Christians shall vow to God and exhorteth them to vow and to pay their vowes The same say Catholiks Protestants expressely teach that vowes are against Gods ordinance that they fight against God proceed of perfidiousnesse are sinnes nnes humane presumption curiositie contempt of God and that God neuer appointed them that they are abolished continew no longer become not Christians and that it were to be wished that they were all taken away ART XV. WHETHER ALMES DELIVER from death and sinne SCRIPTVRE EXPRESSELY AFFIRMETH. Tob. 4. v. 11. Almes deliuereth from all sinne and from death Almes deliuer from sinnes and death c. 12. v. 9. Almes deliuereth from death and that is it which purgeth sinnes and maketh to find mercie and life euerlasting Luke 11. v. 41. Giue almes and behould all things are cleane vnto you CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Promptuar Morali Dom. 1. post Pentecost By the liberalitie of almes we oftentimes auoid the iust punishments of sinnes and manie assaults of the Diuel PROTESTANTS EXPRESSELY DENIE Aretius in locis part 1. f. 90. Almes deliuereth not from teÌ„porall Nether from temporall nor eternall death Not from sinne death nor also deliuereth from eternall death Confessio Wittenbergens c. de Eleemosyna What need had there beene of the passion of Christ to blot out sinnes if they be blotted out by the merit of almes Apologia Confess Augustanae c. de Resp ad argumenta We will not say that speech of Tobie is an hyperboll although it must be so vnderstood lest it detract from the praises of Christ Vallada in suo Apologia cap. 22. This manner of speech of Tobie is hyperbolicall THE CONFERENCE Scripture expressely saieth that almes deliuereth from death and sinne The same say Catholiks Protestants expressely say that it deliuereth not ether from temporall or eternall death that if it did deliuer from sinne Christs death had not beene needfull ART XVI WHETHER IT BE LAWFVLL to sell all and giue it to the pore SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 19. v. 21. If thou wilt be perfect goe sell all that thou Perfect men must giue all to the pore hast and giue to the pore and thou shalt haue treasure in heaueÌ„ v. 27. Then Peter answering saied to him Behould we haue left al things and haue followed thee Act. 4. v. 32. Nether did anie one say that ought was his owne of those things which he possessed but all things were common vnto them CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Mathei 19. v. 21. It was the errour of Vigilantius and it is now of Caluin and of all Heretiks to denie that voluntarie pouertie is a meane and instrument of greater perfection PROTESTANTS EXPRESSELY DENIE Apologia Confessio Augustanae cap. penult The forsaking Forsaking of goods not counsailed A humane tradition Not Catholike doctrine of goods hath no commandment nor counsaill in the Scripture Againe It is a mere humane tradition and vnprofitable worshippe Confessio Wittenbergens c. de votis The kinde of vowing single lâ—fe pouertie and obedience agreeth not with the true Catholik doctrine
It is a vaine Nether veniall nor mortall sinnes exclude the holie Ghost distinction betwene veniall and mortall sinnes For nether the one nor the other cast of the Holie Ghost but interrupt his efficacie Zanchius de perseuerantia tom 7. col 359. saieth that it cannot be saied without blasphemie that Saints by sinning leaue to be the sonnes of God leese all right of euerlasting life Et col 150. The Holie Ghost departeth not but is contristated with our sinnes Pareus l. 3. de Iustif c. 14. denieth that ether Dauid by adulterie and murder or Salomon by idolatrie or S. Peter by denying Christ lost iustification And l. de Amiss Grat. c. 7. When the spirit ouercometh the flesh there ceaseth not to be flesh in Saints but it abideth tamed In like sorte when the flesh ouercometh the spirit as in Dauid when he fell the Spirit doth not cease to be in Saints but abideth ouercomen and troubled Et c. 11. Reconciliation grace loue adoption not euerie one nay neuer a sinne of the faithfull can dissolue THE CONFERENCE Scripture expressely saieth that who sought iustification in the law were euacuated from Christ were fallen from grace who committeth sinne is of the Diuel and and that no murderer hath life in him The same say Catholiks Protestants expressely say that the faithfull by sinning do not fall from grace that Dauid in adulterie and murder S. Peter in deniall of Christ Salomon in idolatrie lost not iustification that the sinnes of the faithfull take not away the Holie Ghost but onely the vse thereof that the Holie Spirit is in the faithfull when they are ouercomen of the flesh that no sinne of theirs can dissolue grace that no enormious sinne extinguisheth grace Which some Protestants confesse to be against Scripture See lib. 2. cap. 30. ART VII WHETHER SINNE CAN stand with iustice SCRIPTVRE EXPRESSELY DENIETH. 2. Cor. 6. v. 14. What participatiō hath iustice with iniquitie Iustice and Iniquitie stand not together or what societie is there betwene light and darknesse and what agreement with Christ and Belial Wisdome 1. vers 4. Wisdome will not enter into a militious soule nor dwel in a bodie subiect to sinnes CATHOLIKS EXPRESSELY DENIE C. Bellarm. l. 1. de Amiss Grat. cap. 12. Sinne fighteth with grace and cannot remaine together with iustice PROTESTANTS EXPRESSELY AFFIRME Abbots in Diatribam Tomsoni c. 25. Sinne dwelleth together Iustice dwelleth with sinne Faith with infidelitie with iustice in vs. Perkins in Galat. 5. True faith is alwaies mingled with contrarie incredulitie in so much as they who beleiue feele much incredulitie in themselues Luther in Gal. 3. to 5. f. 335. A Christian is together iust and a sinner a freind and enemie of God Et Assert art 31. tom 2. If therefore euerie one be also a sinner whilest he is iust what can A worke partely good partely nought Life death together follow more euidently then that a worke also is partely good partely euill Caluin cont Franciscan libertin p. 471. Behould how contraries may be together in one subiect For life is begun and much of death remaineth In Math. 17. vers 24. Seing faith is no where perfect it followeth that we are partely incredulous In Luc. 1. vers 6. The iustice which in them is praised dependeth of Gods free pardon and therefore he imputeth not that iniustice which remaineth in them Beza lib. Quaest vol. 1. pag. 672. In one and the selfe same Puritie and filth light and darknesse together subiect but in diuers respects are puritie and filth light and darknesse faith and incredulitie Pareus l. 4. de Iustif c. 17. I answere that there is no absurditie that faith hath sometimes dist ust or incredulitie mingled with it and so by accident that faith is sinne l. 1. c. 14. A sinner Faith is sinne by accident The same man iust and and wicked The same worke good and euill beleiuing is in the first moment of iustification iustified by grace and wicked by nature Et lib. 4. cap. 17. Workes are good and not good and worthie of reward and punishmēt but in diuers respects Good in so much as they are of God and done of the regenerate according to the law by faith and to the glorie of God Euill as much as they are defiled by the impure flesh and other sinnes Againe They are worthie of reward in the courte of mercie but worthie of punishment in the courte of Gods iustice THE CONFERENCE Scripture plainely saieth that there is no participation of iustice with iniquitie no societie of light and darknesse that the Holie Ghost dwelleth not in a bodie subiect to sinne The same say Catholiks Protestants plainely say that a man is at once iust and wicked freind and enemie of God that life and death puritie and filth light and darkenesse faith and incredulitie sinne and iustice can be in the same man together yea that the same act can be at once good and ill in the same act faith and incredulitie Which same Protestants confesse to be contrarie to Scripture See lib. 2. c. 30. ART VIII WHETHER SINNES MAY be redeemed by good workes SCRIPTVRE EXPRESSELY AFFIRMETH. Daniel 4. v. 24. Redeeme then thy sinnes with almes and Sinnes redeemed by almes thy iniquities with the mercies of the poore perhaps he will forgiue thine offences Prou. 15. v. 17. By mercie and faith sinnes are purged Et c. By mercie 6. v. 6. By mercie and trueth iniquitie is redeemed CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 2. de Paenit c. 3. Catholiks teach that the temporall paines of the other life may be redeemed by fastings praiers almes and other pious and painfull workes of this life PROTESTANTS EXPRESSELY DENIE Confessio Anglica art 12. Good workes cannot putt away Sinnes not redeemed by all mes our sinnes Confessio Wittemberg cap. de Eleemosyna What need had there beene of the passion and death of Christ if sinne could be blotted out by the merit of almes Hunnius de Iustif pag. 197. Should not Christ haue dyed in vaine for sinnes if they could be redeemed by almes Herbrandus in Compendio loco de bonis operibus If sinnes were redeemed with almes God should seeme iniust condemning the poore for sinnes because he had not giuen them riches as he did to others wherewith they might redeeme their sinnes Caluin 3. Instit c. 4. § 25. Papists say there are manie helps Nor by good workes or charitie whereby we may redeeme our sinnes as tears fasting offerings duties of charitie To such lies I oppose c. In Luc. 7. v. 50. By this speech is refuted their errour who thinke that sinnes can be redeemed by charitie Sadeel de ver peccat remiss p. 113. If expiation of sinnes be giuen to mens workes then is Christ dead in vaine Aretius in locis part 1. f. 90. Inward clensing cometh not of almes If it had beene possible to redeeme sinnes by almes Christ had died in
the constitution of Holie in Gods sight the world that we should be holie and immaculate in his sight in charitie 1. Ioan. 3. vers 7. He that doth iustice is iust euen as he also is iust CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Session 6. cap. 7. Being indued with iustice of God we are not onely reputed but also are named and are iust PROTESTANTS EXPRESSELY DENIE Illyricus in Math. 20. v. 12. Surely so it is in religion and before None is iust before God God and especially in the kingdome of Grace where all depende of free mercie and none is iust Et in Praef. partis 2. Clauis saieth that Papist take to iustifie amisse of reall and not of imputatiue iustice Reineccius to 4. Armaturae cap. 15. Nether doth God looke vpon vs but in his Sonne whereupon it cometh to passe that we we seeme quite others then we are As looking through glasse We seeme to God others then we are which is greene yellow or of some other colour the things which me behould seeme to vs to be of the same colour of which the glasse is through which we see So to God I speake humanely for the weaknesse of the flesh beholding and considering vs in his Sonne we seeme to be of his colour and shyning with his iustice and innocencie And thereby he seing and touching vs thinketh that he toucheth his owne naturall Sonne as Isaac speaking to Iacob his yonger Sonne thought he spoake to Esau his elder sonne And the same example of a great glasse or spectacles vseth Zanchius l. 2. de Natura Dei c. 2. Hunnius de Iustif p. 19. reiecteth it as Popish doctrine that by iustification a man is made indeed iust Zuinglius in Luc. 1. to 4. Before God none can be iust None iust before God Not iust but held iust Not iust indeed Caluin 3. Instit c. 19. § 2. It is not inquired there in Iustification how we be iust but how though vniust and vnworthie we may be held for iust c. 11. § 11. Let him graunt that they are counted iust who are not indeed Againe He is iust not indeed but by imputation In Math. 12. v. 37. The Papists thinke it absurd that we say a man is iustified by faith because they expound it to be made and be iust indeed But we meane to be accounted iust and to be absolued in the iudgment of God In Luc. 18. v. 19. This place plainely telleth what is properly to be iustified As if we were iust to wit to stand before God as if we were iust In Rom. 3. ver 25. I haue already eftsones admonished that men are not iustified because they be such indeed but by imputation In 2. Cor. 5. v. 21. How are we iust before God foresooth as Christ is a sinner In Antidoto Concil sess 6. c. 8. They of Trent affirme that we Not truely iust are truely iust and not onely reputed De Caena p. 2. Let vs be assured that we though we be wicked and vncleane neuerthelesse are acknowledged and receaued of the Lord and also helde for iust Et Concione 158. in Iob. Where shall any such iust be found None iust amongst men Beza in Math. 12. v. 37. Paul testifieth that we being not in Not in our selues iust but accounted so our selues iust yet are iustified in Christ apprehended by faith that is accounted for iust and so absolued Pereus l 1. de Amiss Grat. c. 6. It is more sure to say that they Zacharias and Elizabeth were iust and faultlesse before God and men not absolutely but by imputation of iustice Of the same opinion are all others who say that for God to iustifie men is not to make them iust but onely to declare or pronounce them such THE CONFERENCE Scripture expressely saieth that Noë was iust before God Iob iust before God Zacharias and Elizabeth iust before God that God chose vs for to be iust in his sight that he made Christ sinne for to make vs the iustice of God and that who doeth iustice is iust euen as God also is iust The same say Catholiks Protestants expressely say that none is iust that in iustificatiō it is not enquired how we are iust but how we are helde for iust that to be iustified is not to be iust that the iustified are not indeed iust not truely iust but so reputed that before God they are no otherwise iust then Christ was a sinner that we appeare quite others to God then we are that God looking vpon vs and touching vs taketh vs for his owne Sonne as Isaac tooke Iacob for Esau ART IV. WHETHER THE IVSTIFIED be cleane SCRIPTVRE EXPRESSELY AFFIRMETH. Ezech. 36. v 25. And I will powre vpon you cleane water and The iustified be cleansed you shal be clensed from all your contaminations Ioan. 13. v. 10. And you are cleane c. 15. v. 3. Now you are cleane Are cleane for the word which I haue spoaken to you 1. Cor. 6. ver 11. And these things certes you were but you are washed you are sanctified Ephes 1. v. 4. He chose vs in him that we should be holie and Immaculate immaculate in his sight in charitie Tit. 2. vers 14. Who gaue himselfe for vs that he might redeeme vs from all iniquitie and might cleanse to himselfe a people acceptable Hebr. 9. v. 14. How much more shall the blood of Christ who Cleansed frō dead workes by the Holie Ghost offered himselfe vnspotted vnto God cleanse our conscience from dead workes 1. Ioan. 1. v. 7. And the blood of Iesus Christ his Sonne cleāsetb Cleāsed from all sinne vs from all sinne CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 5. can 5. There is no damnation to them who are truely buried with Christ by baptisme to death who walke not according to the flesh but putting of the ould man and putting on the new which is created according to God are made innocent vnspotted pure harmelesse and beloued of God PROTESTANTS EXPRESSELY DENIE French Confession art 11. Euen they who excell in holinesse Defiled with manie sinnes are defiled with manie sinnes as long as they liue in this world Luther in Confutat Latomi to 2. f. 218. The beleiuers are Vncleane iust and yet vncleane Zuinglius in Explanat artic 39. All men are vniust before Vniust God Caluin 3. Institut cap. 15. § 5. Though we be vncleane he is cleanesse to vs. In Rom. 4. v. 5. None shall come to the iustice of Impious faith but he that shal be impious in himselfe In v. 20. He pronounceth Ouerwhelmed with sinne to hould vs for iust and we are ouerwehlmed with sinne The like he hath in the places cited in the former article Beza in Rom. 4. v. 5. Who iustifieth the impious that is accounteth him iust in Christ who is himselfe impious Iunius l. 4. de Eccles c. 11. The pious man is in himselfe vncleane Filthie and filthie
in Math. 6. v. 12. To remit sinne is nothing els but not to exact the punishment thereof Piscator in Thesibus l. 1. p. 428. The remission of sinne is nothing els but not to punish for sinne Kemnitius de Origine Iesuitarum c. de Peccato The remission of sinne is one thing the abolition is an other Or as Luther saied in the words cited It is one thing for sinne to be remitted an other to be taken away THE CONFERENCE Scripture expressely teacheth that God taketh away sinne putteth out sinne as a cloud or mist that he maketh our iniquities as farre from vs as the East is from the West that he found no iniquitie in Dauid that there is no damnation in them who are in Christ Iesus The same say Catholiks Protestants expressely teach that manie sinnes innumerable sinnes great sinnes worthie of death great filthinesse worthie the wrathe of God remaine truely remaine are continually in those that are iustified that sinne liueth and preuaileth in the regenerate that sinne is not taken away no sinne quite taken away that it is not made to be no more that remission of sinne is nothing but forgiuenesse of the punishment Which are so contrarie to Scripture as sometimes Protestants confesse it See lib. 2. c. 30. ART VI. WHETHER SINNES BE simply forgiuen SCRIPTVRE EXPRESSELY AFFIRMETH. Ioan. 20. v. 23. Whose sinnes you shall forgiue they are forgiuen Sinnes simply forgiuen them CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 5. de Amiss Grat c. 7. Nether can it be graunted without impietie that the sentence of the Apostle that there is no damnation in the Iustified is not simply true PROTESTANTS EXPRESSELY DENIE Pareus l. 5. de Amiss Gratiae c. 7. It is most true that sinnes Not simply forgiuen are not simply remitted but with continuall praier of remission Et l. 4. de Iustif c. 17. he saieth that Christ doth not absolutely cleanse his people The same teacheth Illyricus in Apologia Confess Antuerpiensis c. 3. and all Protestants who say as we haue seene before that sinnes remaine in the iustified and that they are still guiltie of sinne and deserue damnation and that remission of sinnes is nothing but forgiuenesse of punishment For if onely punishment be forgiuen the iustified if the sinne stil remaine in them by which they are guiltie and deserue damnation manifest it is that sinne is not simply remitted to them THE CONFERENCE Scripture simply saieth that sinne is remitted The same say Catholiks Protestants simply say that sinne is not simply remitted ART VII WHETHER ALL THAT ARE iustified be equally iust or holie SCRIPTVRE EXPRESSELY DENIETH. Iob. 1. v. 8. Hast thou considered my seruant Iob that there None like to Iob. is not the like to him on the earth a man simple and right and fearing God and departing from euill Numbers 12 v. 3. Moises was the mildest man aboue all men Moises mildest of all mē that dwelle vpon the earth Math. 8. v. 10. I haue not found so great faith in Israel Greatest faith Greatest loue Ioan. 21. v. 15. Iesus saied to Simō Peter Simon of Ihon louest thou me more then these Apoc. 22. v. 11. He that is iust let him be iustified yet and let the holie be sanctified yet CATHOLIKS EXPRESSELY DENIE C. Bellarm. l. 3. de Iustif c. 16. Lutherans teach that all iust men are equally iust so that none is iuster then an other nor the same increaseth in iustice PROTESTANTS EXPRESSELY AFFIRME Luther in Math. Math 7. to 7. fol. 96. A Christian is as good and Euerie Christian as holie is S. Peter holie as S. Peter and Paul nether is anie greater or better then he Postilla in Domin 24. S. Peter is not better then the theife on The B. Virgin excelleth not the sinner We are as holie as the Saints Better then they the crosse Marie the mother of God doth not excell Marie the sinner In festo Natiu Mariae We are as holie as Marie and the other Saints If they were now vpon earth they would not be ashamed to subiect themselues to me and to all and to honour vs as better then they Brentius homilia in die Visitationis Marie is not preferred before all weomen for her owne holinesse or other such like vertues Polanus in Disput priuatis periodo 1. disput 37. One is not None more iust then an other No lesse then Christ more iust then an other before God Pareus l. 2. de Iustif c. 7. By Christs iustice imputed to vs we are accounted no lesse iust then Christ himselfe at least keeping the proportion of the head and members THE CONFERENCE Scripture expressely saieth that there was none on earth like to Iob that Moises was the mildest man vpon earth that there was not so great faith in Israel as in the Centurion that Peter loued Christ more then others that the iust may be yet iustified The same say Catholiks Protestants expressely say that euerie Christian is as good and holie as the Apostles that we are as holie as our B. Ladie and the Saints in heauen that we are better then they that we are are as iust as Christ himselfe that one is not more iust then an other ART VIII WHETHER THERE IS ANIE iustice or grace inherent in the iustified SCRIPTVRE EXPRESSELY AFFIRMETH. Daniel 6. v. 22. My God hath sent his Angel and hath shut Iustice in Daniel vp the mouthes of the Lyons and they haue not hurt me because before him iustice hath beene found in me Luc. 1. v. 28. And the Angel being entred in saied vnto her B. Virgin full of grace Haile full of grace our Lord is with thee Act. 6. v. 8. And Steuen full of grace and fortitude Ephes 4. vers 24. Putte on the new man which according to God is created in iustice and holinesse of trueth 2. Tim. 1. v. 6. Resuscitate the grace of God which is in thee by Grace in Timothe the imposition of my hands CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Rom. 4. v. 2. The Scriptures plainely teach inherent iustice in man PROTESTANTS EXPRESSELY DENIE French Confession art 18. Casting away all opinion of vertues No opinion of vertue No iustice in vs. Not a crume of iustice or merits we rest altogether in the obedience alone of Christ Caluin in Rom. 8. v. 3. There can be no iustice in vs. In Gal. 3. v. 6. Seing men haue no iustice in them they get it by imputation De caena p. 2. There is none of vs who can finde anie crūme of iustice in himselfe There is no good in vs. Et in Confess fidei p. 158. We openly confesse that there is nothing in vs which if God looke vpon he may not iustly condemne Beza in Confess cap. 4. sect 8. Faith compelleth vs to confesse Nothing in vs but cause of damnatiō that there is nothing in vs besides causes and proofes of damnation Humfrey ad Ration 2. Campiani p. 142.
iustification and life euerlasting were to be gotten by workes And in Iacob 2. p. 549. he saieth that when S. Iames termeth faith that which is without workes he speaketh by imitation imitating them Faith without workes Mimetically who bragged of dead faith which is no faith as of liuelie and true faith Illyricus also in Claue tract 4. col 332. saieth that by imitation the Ghospell is called the law of faith Rom. 3. and faith a The Ghospell law of faith Mimetically worke Ioan. 6. and in like manner it is saied Make to your selues freinds of the mammon of iniquitie If we proue that those things which are written in the booke of wisdome were spoaken of Salomon because the praier to God which is in the 9. chapter can agree to no other Whitaker Controu 1. quaest 1. c. 12. answereth That might be done mimetically by imitation of the writer Salomon praieth to God Mimetically whosoeuer he was And the same saieth Rainolds Praelect 20. and. 21. As if imitations which are grounded in lyes and that in praiers to God were to be admitted in Scripture What other thing were this for Scripture but to imitate others in lyes and euen then when it speaketh to God And thus much of their Mimeses or imitation Now let vs see some of their hyperboles If we proue that faith may moue mountaines because Faith may moue mountaines Hyperbolically Christ saieth Math. 17. ver 20. If you haue faith as a mustard seed you shall say to this mouÌ„taine Remoue from hence thither and it shall remoue Caluin ib. in v. 19. answereth It is certaine that it is an hyperbolicall kind of speach wheÌ„ he saieth that by faith trees and mountaines may be remoued The same hath Illyricus vpon this place If we haue proue that almes deliuereth from sinne because Almes deliuereth from sinne Hyperbolically it is saied Tobie 4. v. 11. Almes deliuereth from all sinne and from death Vallada in his Apologie cit pag. 304. answereth This kind of speach of Tobie is hyperbolicall And Apologia Confess August c. de respons ad argum We will not say that it is an hyperbole albeit it must be so taken least it detract from the praise of Christ whose proper office is to deliuer from death and sinne If we proue that one man by his praier may procure One man procureth life to an oâ—her Hyperbolically life to an other because it is saied 1. Ioan. 5. vers 16. He that knoweth his brother to sinne a sinne not to death let him aske and life shal be giuen him sinning not to death Caluin ib. answereth If you vnderstand of man that he giueth life to his brother it is an hyperbolicall speach If we proue that God hath promised reward to good God rewardeth works Hyperbolically workes Zuinglius de Prouident c. 6. answereth These are hyperboles and hyperoches If thou wilt enter into life keepe the commandements Who shall doe the will of my father c. and what promises soeuer els are made to workes Thus they deuise hyperboles in Scripture and yet Pareus lib. 1. de Iustific cap. 15. and in Galat. 1. Lect. 9. saieth I dare not say that there is an hyperbole in Scripture sith it ouerlas heth the trueth and seemeth to be a kind of lie If we proue that faith can be without charitie because Faith without charitie A fiction S. Paul saieth 1. Cor. 13. v. 2. If I haue all faith so as I remoue mountaines and haue not charitie I am nothing P. Martyr ib. answereth The Apostle speaketh by fiction for to exaggerate the dignitie of charitie Who seeth not that Paul speaketh here hyperbolically And in Rom. 11. When the Apostle Impossible Charitie extolled by fiction by all means extolled charitie he vsed a fiction for to extoll it But Luther Postilla in Domin Quinquagesimae saieth Paul brought an impossible example If we proue that faith may be without workes because S. Iames saieth cap. 2. v. 18. Shew me thy faith without Faith without workes workes Caluin ib. answereth In that he biddeth shew faith without workes he argueth from an impossible thing And in v. 17. It is cleare enough that the Apostle doth reason from an impossible thing If we proue that widdows marrying after they haue giuen their faith to the contrarie are damned because as S. Paul speaketh 1. Timoth. 5 vers 12. they haue made voide their first faith Caluin 4. Instit c. 13. § 18. answereth The Widows leese their first faith By Amplification Apostle for amplification sake addeth that they haue broken or made voide their first faith Wherefore in forme thus I argue Who not onely in so manie and so great matters contradict such words of Scripture and in such a sense as we haue seene but also in manie and great matters are forced to say that the Scripture seaketh ironically mimetically hyperbolically by way of fiction and of amplificatioÌ„ and by impossibilities they are to be thought to contradict the true sense of the Scripture But Protestants do so Therefore c. CHAPTER VIII THAT PROTESTANTS ARE COMpelled to turne the most generall propositions of the Scripture into particulars THE eight argument wherewith I will proue that Protestants coÌ„tradict the true sense of holie Scripture shal be because in manie and weightie mattie to wit of God of Christ of the Church of Sacraments of faith and the like they are forced to turne the most vniuersall propositions of Scripture into particulars For touching God If we proue that he hath a will to haue mercie on all because Rom. 11. v. 32. it is saied God Touching God hath concluded all into incredulitie that he may haue mercie on all Beza ib. answereth The vniuersall particle All is to be restrained to wit as he saieth l. de Praedest cont Castel All that is Some p. 360. All who shall beleiue The like he hath in Colloq Montisbel p. 421. and in Resp p. 216. 223. and Caluin 3. Instit c. 24. § 17. But Zanchius l. 1. de Nat. Dei c. 2. tom 2. cal 562. saieth that this place and also that other Preach the Ghospell to euerie creature and the like belong onely to the elect If we proue the same because Sapient 11. v. 24. it is saied Thou hast mercie on all c. P. Martyr in Rom. 9. answereth But it easily appeareth that these things are to be vnderstood All that is Some of the vniuersall companie of the elect If we proue that God hath a will to saue all because 1. Timot. 2. v. 4 it is saied of God Who will all men to be saued Bucer in Math. 6. answereth That he saieth All is as much as if he had saied some of all Et Idem apud Zanchium l. de Perseuerant to 2. col 343. That place 1. Timoth. 2. Who will all and 1. Ioan. 2. He is the propitiation c. cannot be vnderstood but synechdochically for manie that is for
erre because Math. 16. v. 18. it is saied that the gates of hel shall not preuaile against the Church Moulins in his Buckler p. 49. answereth That is meant of the Church of the elect not of the vniuersall visible Church If we proue that the Church of anie age is to be heard because Christ Math. 18. Without anie limitation of time biddeth vs to heare the Church Herbrand in Compend loc de Eccles answereth This command is not vniuersall of the Church of all times but Christ speaketh of his litle Church according to the condition of those times which then wanted a pious politik Magistrate who was a mēber of the Church In like sorte Whitaker l. 1. de Script c. 7. sect 8. limitateth those words of Christ Ioan. 6. He shall teach you all trueth and those Luc. 10. v. 16. Who heareth you heareth me ib. c. 8. sect 1. and those of S. Ihon. 1. c. 4. v. 6. Who knoweth God heareth vs in l. 2. de Script c. 6. sect 3. to the Apostles onely If we proue that none may preach vnlesse he be sent because S. Paul saieth absolutely Rom. 10. v. 15. How shall they preach vnlesse they be sent they except where a Church is not yet founded or where Pastors teach not truely or where all things are in confusion as appeareth by what we tould l. 1. c. 7. art 8. If we proue that none may marrie after diuorce because without anie limitation it is saied 1. Corinth 7. v. 10. But to Touching Matrimonie them that are ioyned in matrimonie not I giue commandment but our Lord that the wife departe not from her husband and if she depart to remaine vnmarried or to be reconciled to her husband Caluin ib. answereth This is not meant of those who haue beene diuorced for adulterie Others except other cases as appeareth by whath hath beene saied l. 1. c. 12. art 6. And in like manner they limitate those words Math. 19. ver 9. He that shall marrie her that is dimissed committeth aduoutrie For thus Beza in Luc. 16. v. 18. The Lord speaketh of diuorces vsed amongst the Iews amongst which diuorce for adulterie cannot be reckoned The like he hath in 1. Cor. 7. v. 11. Bucer in Math 8. and others If we proue that all men ought to confesse all their Touching Confession sinnes to men because S. Iames c. 5. v. 16. absolutely saieth Confesse your sinnes one to an other Caluin 3. Instit c. 4. § 12. answereth Such a confessiō must befree so as it be not exacted of all but onely commended who feell that they haue need of it And moreouer that nether they who vse it for their need be compelled by any precept or drawne by any cunning to tell all their sinnes but as farre forth as themselues shall thinke fit Cōfessio Heluet. cap. 14. restraineth Saint Iames words to those sinnes onely which are committed against our neighbour If we proue that now a dayes sick persons are to be Touching extreme Vnction anointed with oile because S. Iames. c. 5. v. 14. saieth Is any man sick among you Let him bring in the Preists of the Church and let them pray ouer him anoiling him with oile in the name of our Lord Caluin 4. Instit 19. § 19. answereth This is commanded by Iames To wit Iames spoake for that time whiles as yet the Church did enioy this blessing If we proue that all who soeuer beleiue not shal be Touching faith damned because Christ saieth absolutely Marke vlt. v. 16. He that beleiueth not shal be condemned Zuinglius l. de baptismo tom 2. fol. 93. answereth What man is so doltish blockish and blind who seeth not that these words of Christ are spoaken onely of those who hauing heard the Ghospell do not beleiue Musculus in locis lit de Baptismo These kind of sentences concerning faith are not to be applied to infants as these Without faith it is impossible to please God c. If we proue that almes deliuereth as well from sinne Touching good workes past or present as to come because it is saied Tobie 4. ver 11. Almes deliuereth from all sinne and from death they restraine this to future sinnes Apologia Confess Augustan c. de Resp ad Argum. We grauut that almes do merit many benefits of God and deliuereth not from present but from future sinne that is deserue that we be defended in dangers of sinne and death If we proue that almes do purge inwardly or the soule because without limitation it is saied Luke 11. v. 14. Giue almes and behould all things are cleane vnto you they limitate this to outward cleasing onely Peter Martyr in Rom. 11. The third way of expounding this place is more fit as I thinke For Christ exhorteth them to cleanse their soule which is within and that is done by faith And as touching outward things he addeth Giue almes so all things shal be cleane to you If we proue that we may sell all and giue to the poore because our Sauiour saieth Math. 19. vers 21. If thou wilt be perfect sell what thou hast c. Perkins in Casibus Consciēt l. 3. c. 4. limitateth that counsaile of Christ to that man alone to whome he spoake saying Those words containe a personall and particular commandment And in like sort Fulk Math. 19. not 9. and Mark 10. not 3. If we proue that the conception of concupiscence or Touching sinne the inuoluntarie act thereof is no sinne before God because S. Iames saieth cap. 1. v. 15. Concupiscence when it hath conceaue bringeth forth sinne Caluin ib. answereth Iames disputeth not when sinne beginneth to be borne so that it be sinne and reputed for such before God but when it sheweth it selfe If we proue that the keeping of the law is absolutely necessarie to life euerlasting because Christ saieth absolutely Math. 19. v. 17. If thou wilt enter to life keepe the commandements they limitate these words to a certaine manner of entring to wit as they speake by entring by the law or by good workes or merits Caluin in Math. 5. ver 21. Who will enter to life by good workes those he biddeth nothing els but to keepe the commandments of the law And vpon this place We gather that this answere of Christ is according to the law And in Antidot Concil session 6. cap. 9. Surely whosoeuer will merit eternall life hath a rule prescribed to him by the law Doe these and thou shalt liue In like sorte answereth Pareus lib. 4. de lustificat cap. 2. And Illyricus in Claue part 2. tract 6. saieth That all men are bound to doe good and auoid sinne vnder paine of losse of eternall life is a sentence of the law and both must and ought to be restrained by the Protestant Ghospell or remission of sinnes So that no precepts of doing good and auoiding ill pertaine to the Protestant Ghospell If we proue that with Gods grace a man may inwardly conuert himselfe
indeed shew thy selfe such as thou boastest to be Pareus Contr. 5. col 1009. Hauing damnation c. 1. Tim. 5. v. 11. Bucers and Martyrs opinion is true when they take the word Damnation in this place of Paul for damnation which is pronounced of men against those yoÌ„g widows who marrie againe And Marâ—yr l. de votis col 1355. Those words of the Apostle Damnation 1. in mens iudgement may be vnderstood of mens iudgement The same Daneus Contr. 6. col 1187. When Concupiscence hath coceaued c. Iac. 1. ver 15. Iames speaketh of that effect of sinne which appeareth to vs men Et p. 1205. Bellarmin answereth out of Dan. 4. v. 4. and Philip. 2. v. 12. that we can redeeme our sinnes But Bellarmin is deceaued for those places of Scripture onely teach what we can and ought to doe in regard of men not in regard of God Et Contr. 2. c. 16. Verbes actiue which are spoaken by the Scripture Causeth 1. Testifieth of the Sacraments doe not signifie cause or action causing and effecting but onely action testifying Pareus de Iustif c. 15. 1. Ioan. 3. c. 7. Who worketh iustice is iust That is he sheweth by workes that he is iustified by faith Et l. 3. c. 14. Ioan. 15. Euerie branche in me he expoundeth of those who adhere to Christ in onely outward profession and shew And that Math. 24. The charitie of manie shall wax could of those who in outward appearence are iust And that 1. Tim. 1. Some haue made shipwrack of faith of onely apparent faith Et l. 4. c. 18. saieth With Iames to Iustifie is to shew by workes before men the iustice of faith Zanchius in Summa Praelect to 7. col 276. The place 2. Pet. 1. Forgetting the purgation c. is to be vnderstood according to the custome of holie Scripture which according to the iudgement of charitie calleth all Saints Iust and Cleansed from sinne whosoeuer are baptized in Christ and professe Christ though all be not such before God Et ib. That Ezech. 18. If a iust man turne himselfe from iustice Is not meant of one that is truely iust but who to men onely seemeth iust Et de Perseuer c. 2. Manie beleiued in him Ioan. 12. Because to themselues they seemed truely to beleiue in Christ whereas notwithstandind they doe not truely beleiue Perkins in Cathol Reform Contr. 4. c. 4. vpon that Ps 105. It was reputed to him to iustice writeth thus Surely not Iustice 1. a Signe thereof because that fact was a full satisfaction of the law but because God aiâ— accept that iust worke as a note and signe of iustice and of that zele which he had for the glorie of God Et in Psal Happie Happie 1. a signe thereof is the man who walketh in the law He saieth He is happie that he is in Christ of which thing the obedieÌ„ce giuen to the law is a signe Et ib. We say that workes concurre to iustification and that we are iustified by them as by certaine signes and effects not as by causes And tom 2. in Galat. 5. They are saied to fall Fallen 1. shew they neuer stood from grace not that indeed all had beene vnder grace and after had fallen from it but because God made it manifest to men that indeed they had neuer beene vnder his fauour And Apocalips 2. When Dauid praied God to create a new heart in him Perkins saieth He speaketh not as he was before God and by faith but according to his feeling for his faith did not put forth it selfe before men and himselfe Polanus in Disp priuat p. 24. that Ezech. 18. He shall quickeÌ„ Quicken 1. testifie his owne soule expoundeth thus He by his workes shall testifie that he is truely regenerate Et pag. 108. Faith is perfected by workes that is perfectly knowne Bucanus Inst loc 18. Zacharias in these words Be conuerted to me speaketh of outward conuersion Et loco 30. Charitie couereth a multitude of sinnes not before God but before men Vrsinus in Catechis p. 40. That saying of Peter Denying the Lord who bought them Agayne He forgot that he was Cleansed 1. in outward Signifie cleansed from his ould sinnes and such like are manifestly spoakeÌ„ ether onely of outward shew and gloriation of redemption or purgation or c. Et q. 63. Who doeth iustice is iust to wit before men And in like sorte Piscator in Thes l. 2. p. 94. expoundeth that place Rom. 6. Who is dead is iustified from sinne Aretius in locis part 1. f. 9. saieth to that Tobie 4. 12. Deliuer 1. Sgnifie Almes deliuer from death They deliuer from eternall death that is are signes and firme arguments in the godlie that they are deliuered from that death Et Confessio Wittemberg c. de Eleemosyna We teach that almes doth so blot out sinne that it is the fruite of charitie towards our neighbour by which worke we testifie the faith and obedience which we owe to God P. Martyr in Rom. 9. Nether is proued out of this place If anie shall cleanse himselfe that men can cleanse themselues or make themselues honorable vessells Wherefore we must not gather more out of those words of Paul theÌ„ that such a cleansing is a signe whereby we iudge of the worthe or vnworthinesse of vessells in the Church Tilenus in Syntagmate c. 41. giueth this rule of deluding A generall of deluding words of Scripture all places of Scripture which teach that charitie hope feare or pennance doe iustifie to wit that ether by these names is vnderstood faith or that they onely declare iustification Scharpius de Iust Contr. 5. denieth that speach Luc. 8. They beleiue for a time or that 1. Tim. 1. They haue made shipwrack Faith 1. in shew of faith cap. 5. 6. they shall depart from faith They haue fallen from faith to be meant of true faith Nether will he haue that Ezech. 18. When a iust man shall turne himselfe Iust 1. in shew from iustice to be meant of one truely iust nor that Math. 18. When the vncleane spirit shall goe forth of a man to be meant of the Diuel truely gone forth Nor that Math 24. Charitie of manie shall wax could Of true charitie Nor that Galat. 5. Yee are fallen from grace of true grace Nor that Hebr. 6. Were illuminated or Hebr. 10. In which he was sanctified of truely illuminated or sanctified Nor that 2. Pet. 1. Forgetting the purgation c. and c. 2. A sowe washed c. of true purgation or true washing Nor finally that Actor 10. Simon beleiued of true faith And in like sorte Contr. 6. he denieth that Ioan. 12. Manie of the Princes beleiued and that 1. Cor. 13. If I haue all faith to be meant of true faith and Contr. 7. that Iacob 2. Not by faith onely of true faith And Contr. 12. When anie are saied to be perfect or iust as Gen. 6. 1.
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
Rainolds thes 2. He insinuatcth the the gates of Hell shall vaile against the Church but not preuaile Caluin de Ration Concordiae The word Bodie is by a figure transferred to bread but not figuratiuely Beza respons ad Act. part 2. pag. 104. To euerie one of the baptized grace is offered but not giuen p. 123. The elect dying children are renouated but not regenerated p. 177. I did not say that the first man did sinne by Gods will but that he fell by Gods will Perkins de Serm. Dom. to 2. col 575. Christ did not properly die the second death but yet he suffered it Scarpius de Iustific cont 14. It is one thing to keepe the commandments an other to fulfill them Pareus l. 4. de Amiss Grat. c. 10. It is true that Infants doe not actually sinne but it â—â— false that they doe inclinatiuelie sinne l. 1. de Iustif c. 13. The Scripture requireth the Sacraments and pennance to conuersion and regeneration but not to iustificatioÌ„ Et l. 2. c. 3. It is manifest that we shal be iustified and we shal be made Iust is not all one with the Apostle Et c. 9. To be constituited iust is not the same that is to be made iust in this life In Colleg. Theol. 7. disp 7. It is a farre other thing for God to will that all be saued and to will to saue all l. 2. de Amiss Grat. c. 4. Sinne and the fall of Adam were neuer the same thing Voluntarie distinctions I call those by which for their Voluntarie distinctions pleasure they draw the same words into diuerse senses As when the Scripture biddeth vs loue God with all our heart then they will haue that with all the heart signifieth all kind of degree of loue so that this precept be impossible for vs but when it saieth that anie hath loued God with all the heart then they will haue with all the heart to signifie onely sincerely and without hypocrisie So Caluin in Actor 8. v. 9. Pareus l. 1. de Iustif c. 10. l. 2. c. 7. and others In like sorte when the Scripture 1. Cor. 11. affirmeth the Eucharist to be the bodie of Christ then the word Bodie is taken for a figure But when in the same place it saieth that vnworthie receauers are guiltie of the bodie of Christ theÌ„ it is taken for the true bodie of Christ And so of innumerable other words which they expouÌ„d diuersely as it pleaseth them Their distinctions which destroie themselues are of Distinctions destroying themselues this sorte Pareus l. 4. de Iustific c. 4. distinguisheth stipend into a free stipend and a due and saieth that eternall life is a free stipend but not due As if it could be imagined how a stipend could not be due Like to this is their distinction of reward into due and vndue For if it be no waies due it is no reward but a mere gift Whereupon Eucan Instit loc 32. saieth Reward properly is nothing els but which is giuen of debt Et Scarpius de Iustif Controu 15. In morall matters where there is reward there is merit Musculus in locis titul de Meritis Surely there can be no reward but in respect of merit Yea and Pareus himselfe in Prooem l. 5. de Iustific Reward properly called is due The same man l. 4. cit c. 10. addeth that iust men can fulfill the law by an inchoate fulfilling but not by a perfect Which he repeateth c. 13. as if there could be a fulfilling which is onely inchoate or begun And neuerthelesse by this distinction doe they delude all those testimonies of Scripture which teach that some doe fulfill the law loue God doe good workes and the like Which they interpret of an imperfect fulfilling louing and doing Beza in Dial. cont Heshuss vol. 1. saieth The fathers before Christ were one thing with the flesh of Christ then to come but not actually And in Colloq Montisbel p. 27. We confesse that Christ God and man was not actually a man before his reall incarnation yet we say that he was truely present to these Fathers And p. 63. I will not say that Christs bodie was not at the time Abraham For it was but not actually Gerlachius to 2. disp 17. Noë indeed was perfectly iust but not absolutely iust But as for distinctions neuer heard of before they haue deuised innumerable For as it appeareth by what Distinctions vnheard of Of God hath beene related lib. 1. cap. 2. they distinguish of God that he will sinne for some other end but not for it selfe That he willeth that is decreeth it but not willeth that is not approueth it That the hidden God willeth death but not the reuealed That he will haue all to be saued by his reuealed will but not by his hidden will or as speaketh Beza part 2. respons ad Colloq Montisbel He will haue all saued by his open will but not by his pleasure And agayne He will not the death of a sinner by his open will but by his secret will That he inuiteth all to him by words but not by his mynd That he punisheth the faithfull lest they sinne not because they haue sinned that he iustifieth a wicked man remaining wicked by the Ghospell not by law And manie other such distinctions as may be gathered out of the saied chapter c. To which I adde these Beza cont Heshus vol. 1. Alie pleaseth God not as it is a lie but as it is a iust punishement Musculus in locis titul de iustific God iustifieth a wicked man abiding such in his throne of grace not in his throne of iustice Tilenus in Syntagm cap. 46. God iudgeth iust mens workes to be good according to the Ghospell not according to law Perkins in Apoc 2. tom 2. Gods reuealed will hath with it adioyned a condition but not his secret will Touching Christ they distinguish that he is aÌ„ sinner Of Christ by imputation but not by inherence That he died for all but not for euerie one That sometime he speaketh as others thought not as himselfe That he is a lawmaker head of the Church to be adored to be inuocated can forgiue sinnes and worke miracles not as man but as God onely See more l. 1. c. 3. Of Saints they distinguish in this new manner They Of Saints wish for vs heauen but pray not we may wish that they praied for vs but may not pray They pray for vs in generall but not in particular They may be worshipped of vs after a ciuill or profane maÌ„ner but not after a religious And as Perkins saieth in Cathol reform Contr. 14. cap. 2. When Angels appeared they were lawfullie honored but not now Touching Scripture they haue coined these new distinctions Of Scripture In Paulsome things are hard not of themselues but by accident So Reineccius to 1. Arm. c. 10. In Scripture there are some things hard to be vnderstood and obscure to vs though all the Scripture
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
a contradictorte proposition to the words of Christs institution For Christ saieth This which I giue you to eate is my bodie The Sacramentaries denie it and say That which thou giuest vs to eate is not thy bodie The like hath Musculus art cit They teach that Christ is not in the Supper l. 1. c. 11. art 1. And neuerthelesse thus writeth Beza in Hospin part 2. Histor fol. 301. Manie thinke that we would exclude Christ from the Supper which is plainely impious We are so farre from saying that Christ Iesus is absent from the Supper that aboue all men we most repugne this blasphemie Concerning faith they teach that it is not simply necessarie to saluation l. 1. c. 13. art 15. Which is blasphemous Touching Faith in the iudgement of Luther in Genes 47. tom 6. Zuinglius saieth he wrote of late that Numa Pompilius Hercules Scipio Hector do enioy euerlasting happines in heauen with Peter and other Saints Which is nothing els then plainely to confesse that they thinke there is no faith no Christianitie The like saieth Beza l. de puniend Haeret. Touching good works they denie that it is necessarie Touching good workes they should be present when we are iustified l. 1. c. 14 art 12. Of which doctrine thus pronounce the Electorall Ministers in Colloq Aldel p. 343. It is horrible dishonor to God and a barbarous doctrine to professe that in the very instant and act of iustification not onely merit but also necessitie of the presence of good works is excluded They say that all the good works of iust men are sinnes and mere iniquities lib. 1. cap. 14. art 2. Of which doctrine Zuinglius giueâ—h this verdict in Exposit Fidei to 2. Some of ours haue saied paradox like that euerie worke of ours is abhomination They say also that we may not doe good for reward l. 1. c. 14. art 19. Of which doctrine Remonstrantes in Collat. Hagae p. 95 giue this censure Who denie that the faithfull may doe good workes in regard of reward due to good works he peruerteth and denieth the nature of faith of Gods law of eternall life and death Touching sinne they teach that in the faithfull it doth Touching sinne not expell grace l. 1. c. 16. art 6. Of which Hutter thus writeth They plainely make the Apostle a liar who with open mouth pronounceth that euerie fornicator vncleane and couetous man is excluded out of the kingdome of heauen and also Christ our Sauiour who pronounceth this sentence against those that denie him whosoeuer shall denie me c. They teach that men shall not be damned for their sinfull works but onely for incredulitie l 1. c. 16. art 10. And yet Beza in 2. part Resp ad Acta Montisb pag. 218. after he had recited these positions of Iames Andrews Onely incredulitie damneth men Men are not damned because they haue sinned addeth Durst euer man before this so impudently bring into Gods Church so false so monstrous so abhominable doctrine Et p. 215. Surely your speach seemed into lerable to vs that men are not damned for sinne The like hath Vrsin in Miscellan p. 84. Touching Iustification they teach that a iustified man Touching Iusication cannot leese grace by any sinne that he committeth lib. 1. c. 17. art 12. Which doctrine is thus censured by Wittembergenses in Schlusselb lib. 1. Theol. art 7. It is a great madnesse of the Anabaptistes and other frantike men who say that the iustified cannot fall or at least not leese the holie Ghost and become againe guiltie of Gods wrath albeit they breake Gods commandments against their conscience Hutter in Anal. cit p. 562. It is a blasphemous speach of Zanchius saying that forgiuenesse of sinnes once obtained is not made voyde by sinnes folowing and that the holie Ghost once giuen to the iustified remaineth with him for euer And of Beza writing that Peter denying Christ and Dauid falling into adulterie did not leese the holie Gost Adamus Francisci loc 6. The Caluinists with a horrible madnesse imagin that the regenerate caÌ„not fall into mortall sinne and that if they fall notwithstanding they retaine Gods grace the holie Ghost and faith Et Confess August c. 11. condemneth the Anabaptistes who denie that they who are once iustified can againe leese the holie Ghost They teach that a Sinner doth not cooperate to his conuersesion but that he is iustified doing nothing as a logge or els rebelling lib. 1. c. 17. art 15. Which doctrine thus the Wittembergians condemne in Schlusselb to 5. Catal. Haer. With all our hearts we abhor from that doctrine dishonorable to God and full of Blasphemies against the Sonne of God A man is conuerted not onely as a logge but also resisting and we say that by such speach not onely securitie and profane contempt of God but also horrible sinnes of men are bolstered Of free will they teach that man hath no freedome in good or euill deeds l. 1. c. 21. art 2. Which doctrine Melancthon lib. de Causa Peccati to 2. thus condemneth We doe not applaude the madnesse of the Stoickes or Maniches who are dishonorable to God and pernitious to mans life feigning that men do necessarily commit sinne Finally Iames Andrews in Colloq Montisb condemned manie doctrines of Beza as blasphemous as pag. 381. That the elect though they sinne grieuously doe retaine the holie Ghost pag. 393. That onely the elect infants are adopted in baptisme p. 447. That Christ died not for the sinnes of the whole world p. 422. That God will haue some to perish Et p. 423. That God will not haue mercie on some and that he created some to this end to shew his wrath in them Vorstius also in Parasceue oftentimes condemneth Piscators doctrine of blaphemie And scarce is there anie Protestant that writeth against an other who doth not accuse him of blasphemie Wherefore let this be my 25. argument Whose sundrie doctrines are not onely so opposite to the expresse words of Scripture as hath beene shewed in the first booke but also so blasphemous as sometimes the very Authors of them partely other learned Protestants their brethren do confesse it they are opposite to the true meaning of holie Scripture But manie doctrines of the Protestants are such Therefore c. CHAPTER XXVI THAT PROTESTANTS DOE FRVSstrate and make voide the ends of the coming and passion of Christ MY 26. argument wherewith I will proue that ProtestaÌ„ts coÌ„tradict the true sense of holie Scripture shal be because manie of their positions doe frustrate and make voide the coming and passion of Christ For one end of the coming and passion of Christ was Protest say Christ tooke not away sinne to take away and exhaust our sinnes 1. Ioan. 3. v. 5. And you know that he appeared to take away our sinnes Hebr. 9. v. 28. Christ was offered once to exhaust the sinnes of manie But Protestants as we shewed l. 1. c. 17. art 5. say that Christ did not take
the coūsail of creation Gesnerus in Compend loc 30. The Scripture doth plainely testifie that God hath in earnest a will that all should be saued Affelmā de Praed § 36. The Scripture testifieth by words by oath by telling by oblation that God would haue all mē saued They teach that God doth not call al mē to him nor offer his grace to thē l. 1. c. 2. art 21. of which thus writeth Illyricus in Claue part 2. tract 4. Some by misunderstanding predestinatiō vse hurtefully to restraine the vniuersall promises and callings of the Ghospell and to make them particulars by which error of theirs they quite ouerthrow the Ghospell of Christ Gerlachius to 2. disp 15. The plaine testimonies of Scripture do proue the vniuersall will of God Hemingius in Schlus l. 1. Theol. Calu. art 11. Who denie grace to be vniuersall do corrupt the doctrine of the Ghospell oppose themselues and others The like hath Confess Saxon. c. 4. They denie that Gods wrath is appeased by good works l. 1. c. 2. art 16. And yet thus hath Confessio Aug. art 11. We confesse that by good works present calamities are aswaged as I saye teacheth c. 58. The like hath Apol. Conf. c. de resp ad Argum. Touching Christ they denie that he is God of God l. 1. Of Christ c. 3 art 1. And yet the Ministers of Poland in Zāchius epist 1. say it is Iudaisme He denieth say they with the Iews that Christ is God of God They teach that Christs humanitie is not to be inuocated or adored l. 1. c. 3. art 3. Of which thus writeth Caluin Admonit vlt. They pretend that there is no where anie precept of adoring Christs bodie Surely of Christ as man it is properly spoaken God hath exalted him and giuen him c. Wherefore Austin rightly gathereth frō hence that Christs flesh is to be adored in the person of the Mediator They teach that Christ as man is not head of the Church l. 1. c. 3. art 6. And yet thus writeth Kickerman l. 3. System p. 322. There is giuen also to the flesh of Christ for the vnion the highest power of office to be head of the Church This is that which he saieth All power is giuen to me that is full power of gouernement in the Church They teach that Christ is not iudge as he is man l. 1. c. 3. art 8. And yet Lobechius disp 19. Whence it is rightly gathered that Christ hath iudiciall power not onely by his deitie but also by his humanitie as it is euident by manifest testimonies of Scripture The like hath Caluin in Ro. 2. v. 16. They denie that Christs humanitie hath power to giue life l. 1. c. 3. art 4. Of which thus Hutter in Anal. p. 293. Who shall dare to denie that power of giuing life was giuen to Christs humanitie he doth manifestly accuse Christ who Ioan. 6. oftentimes attributeth this power to his flesh They say that Christ did not make a new testamēt l. 1. c. 3. art 9. of which point thus pronounceth Gerlachius to 2. disp 14. This is no other thing then to contradict the Apostle Et Schlusselb l. 1. Theol. art 17. The word of God teacheth that there are twoe couenants or testaments and not one and the same in substance The same saieth Illyricus praefat in nou testam They denie that Christ redeemed vs with his blood or corporall death l. 1. c. 3. art 17. Of which doctrine this censure giueth Serranus contr Hayum part 3. The Scripture affirmeth that we are purged by the blood of Christ that our sinnes are plainely expiated that God by that price paied for vs was truely appeased Calu. res ad Sadolet p. 126. Runne ouer all the Oracles of God if the onely blood of Christ be euery where proposed for the price of satisfaction for pacification for oblation with what bouldenesse darest thou c. Moulins in his Bucler p. 154. saieth that it is the summe of the Ghospell that Christs death was a full and entire satisfaction They say that Christ did not dye for those that are damned l. 1. c. 3. art 18. Of which point thus writeth Hutter in Anal. art 3. It is false which the Caluinists feigne that the sacrifice of the passion and death of Christ was not offered for all but for some onely The impietie of which doctrine all the Scripture doth greatly refute Gerlachius to 2. disput 15. They lye horribly that God the Father did apoint the satisfaction of his Sonne for some onely Against this blasphemie we oppose the most cleare words of the Scripture Polanus part 3. thes Christ died for all Ro. 5. v. 2. Cor. 5. v. 15. And Roger Art 3. putteth it as an error in faith They say that the blood of Christ wherewith we were redeemed is corrupted and now no more in being l. 1. c. 3. art 20. Which Schusselb l. 1. Theol. at 20. proueth to be contrarie to Scripture They denie that the Soule of Christ descended into hell l. 1. c. 3. art 21. Which is contrarie to Scripture as testifieth Lobechius disput 6. in these words We beleiue and embrace with simple faith as true and aggreable to Scripture and the Creeds that Christ truely descended into hell Luther in ps 16. According to the words of the Prophet the Soule of Christ in substance descended into hell They denie that Christ entred to his disciples the dores being shut l. 1. c. 3. art 23. Which is repugnant to Scripture according to Luther in def verb. cenae to 7. The testimonies saieth he of Scripture are manifest that Christ passed through the dores shut vnto his disciples And Zuinglius in Histor resur tom 4. The Euangelist Ioan doth witnesse that the dores were shut and that Iesus entred in the dores being shut They denie that Christ praieth for vs in heauen l. 1. c. 3. art 25. which is opposite to Scripture as Melancthon confesseth in resp ad art Bauar saying He is to be detested who denieth that Christ now praieth for vs sith it is plainely written to the Hebrews Alwaies liuing that he may pray for vs. Et Kemnice in Exam. part 3. c. de Inuoc saieth that it is repugnant to Scripture and depriueth Christ of a parte of his Preisthood Touching Angels and Saints They teach that the glorie Of Saintes of all Saints is equal l. 1. c. 4. art 3. which is against Scripture in the iudgement of Caluin in 1. Cor. 15. v. 41. It is most true and it is proued by the testimonies of Scripture that there be differēt degrees of honor and glorie of the Saints They denie that Angels or Saints pray for vs cap. 4. art 4. which the same Caluin auoucheth to be against Scripture In Zachar. 1. v. 12. The Scripture witnesseth that Angels suppliantly pray to God for vs Zacharie saieth that the Angel praied O Lord of hostes Apol. Conf. Aug. c. de Inuoc We graunt that Angels pray for vs. For there are
other expresse words are directly contrarie And let that faith or rather infidelitie fall perish vanish which in more then 260. articles is condemned of such words of God and in such a sense and in most points is onely supported by humane consequences humane conferences and humane reasons or arguments These are the points Christian Reader taken out of How Protest handle the letter of Scripture the first booke which I desire to fasten and engraue in thy memorie which yet will be more forcible if thou adde to them things which I haue set before thy eyes in thy second booke For there I haue shewed that the holie Scripture doth so manifestly condemne the Protestants doctrine as that touching the letter thereof they are forced to reiect some openly others priuilie to scrape out to call some in doubt to adde some to translate some wrong and change the order of others Touching the propositiōs How the sayings of Scripture they are compelled to say that some of them were certainlie knowne of God himselfe others not spoaken according to his owne mynd others spoaken ironically mimeticallie hyperbolicallie by fiction and amplification and to change vniuersall propositions into particulars vnlimited into limited absolute into conditionals these that were spoakē simply into those that were spoakē in parte and those that were spoaken of one time into those that were spoaken of an other Touching the single How the simple words words of Scripture they are forced those words which signifie the doing of a thing to expound of endeauour to doe it those which signifie the cause to expound of the way or means to an end Which signifie that a thing is to expound that it ought to be Which signifie a true thing to expound of an apparent or signe thereof to expound words by diuerse by disparate or vnlikelie yea by opposites or contraries to deuise all kinde of figures when the proprietie of the word is against them to find out new and neuer heard of distinctions to reiect the vnanimous exposition of Fathers Church and Councels to frustrate the ends of the passion of Christ to take out of the world all true vertue and to open the way to all vice to confesse that they hould opinions her to fore condemned for heresies of the Church and Fathers to acknowledge that some of their opinions are plainely blasphemous and finally which is the end of this worke directly opposite to holie Scripture Who I say in more then 260. articles of cōtrouersie not onelie oppose themselues to the expresse words of Scripture spoaken of purpose to tell vs Gods meaning cōcerning matters that farre passe all mās reach in their proper sense and in which men vsuallie vnderstand them and to which no other places of Scripture are directlie opposite but also laie violent hands vpon the sacred letter or word change almost all the kinds of propositions which the Scripture vseth impiouslie depraue the sense of the words reiect the exposition of Fathers Church and Councells make voide the ends of Christs passion take away all vertue and bring in vice and finallie confesse that diuers of their opinions are blasphemous contrarie to scripture they are to be accounted auoided and eschewed not onely as Heretiks condemned by the Scripture and holie Church but euen of themselues A note to the Reader I HAVE not set downe the editions of the Protestants bookes which I cite in this worke because I haue done that in my booke de Authore Prot. Ecclesiae put forth An. 1619. Where he that list may see them as also he may there see the laws which I prescribe to him that will answere ether that booke or this Moreouer in this English worke I doe not cite the English words of our English Protestant writers because I had not their English works at hand but translate them out of their Latin works Besides I am not so curious to cite the leafe or page as I was in the Latin edition because the vnlearned will not be able to seeke the Latin and the learned Reader will rather I suppose peruse my Latin copie where he shall find the leaues or pages as carefully cited as I could doe by the errors of the Scribe or Printer whose fault no discret reader will impute to me and whose error I hope is no where to be found both in the number of the chapters and of the leaues or pages together So that the one of them may bring the Reader to the place which I alledge if the other chance to be misprinted Laus Deo Virginique Matri AN INDEX OF THE CHAPTERS and Articles contained in the first booke CHAPTR 1. Of the owners of Scripture Whether Catholiks or Protestants be true owners of the Scripture CHAP. 2. Of God ARt 2. Whether God willeth sinne page 45. 2. Whether sinne pleaseth God p. 49. 3. Whether God hateth sinne p. 50. 4. Whether God worketh sinne p. 51. 5. Whether God ordaineth sinne to be p. 33. 6. Whether God commandeth sinne p. 56. 7. Whether God tempteth to sinne p. 57 8. Whether God necessitateth to sinne p. 59. 9. Whether God hateth all that sinne p. 61. 10. Whether God iustifieth the sinner remaining a sinner p. 62. 11. Whether God be angrie with the faithfull when they sinne p. 65. 12. Whether God be delighted with good works p. 67. 14. Whether God be serued by good works p. 69. 15. Whether God esteeme of good works which are not commanded 70. 16. Whether God be appeased by good workes p. 71. 17. Whether God will haue his commādements kept p. 73. 18. Whether God loueth all men p. 75. 19. Whether God would haue all men to be saued p. 77. 20. Whether God would haue some cōuerted who will not conuert p. 78. 21. Whether God call all men p. 80. 22. Whether God of himselfe will the death and damnation of men p. 81. 23. Whether God dāneth men for sinne p. 85. 24. Whether God can doe all things p. 86. 25. Whether God can make a Camell passe through a needls eye p. 88. 26. Whether God can doe that which shall neuer be p. 90. 27. Whether Gods miracles be a sufficient proof of trueth p. 91. Chap. 3. Of Christ Art 1. Whether God the Sonne had his being of his Father p. 96. 2. Whether Christ was predestinated the Sonne of God p. 97. 3. Whether Christ as man is to be adored p. 98. 4. Whether Christ as man could worke miracles p. 100. 5. Whether Christs humanitie be euerie where p. 102. 6. Whether Christ as man be head of the Church p. 104. 7. Whether Christ as man made lawes p. 105. 8. Whether Christ as mā be Iudge 107. 9. Whether Christ made a new testament p. 109. 10. Whether as man he were ignorant p. 111. 11. Whether as man he were a sinner p. 113. 12. Whether he refused to doe the office of a Redeemer p. 116. 13 Whether he was assured of his saluation 118 14 VVhether he had commandment
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