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
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
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.
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
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
from infernall paines entred to his disciples the doores being shut penetrated heauen and there praieth for vs. None of which things agree to the Protestants Christ and consequently he is a farre different yea opposite vnto the true Christ described to vs by the holie Scripture Manifest also it is that Protestants like true theues Protestants take from Christ steale from Christ his due honour because the denie that as he is man he is to be worshipped to be praied vnto that he is head of the Church lawmaker or Honor. iudge They robbe him of his power in denying that as Power he is man he can giue life forgiue sinnes raise the dead enter the doores being shut penetrate the heauens or worke any true miracle They bereaue him of his knowledge Knowledge for they denie that as he is man he knoweth all things knoweth the secrets of hearts can heare our ptaiers knew the kinde of tree but had need to be tought as men are They steale away his iustice or Vertue Vertue for they teach that he was truely and most truely a sinner that as much as lay in him he refused to doe the office of a Mediatour that he had vnconsiderate desires and contrarie to his vocation that he behaued himselfe vnciuilly towards his mother confessed his delicatenesse let slippe a speech of desperation nay was ouerwhelmed with desperation and exceedingly despairing They take from him certaintie of saluation because Certaintie of saluation they say that he was afraied of his saluation and was almost perswaded that he was vndone They take Worthe away worthines in saying that nothing had beene done by his corporall death but that there needed a greater price that he could not merite to be iudge of the world that with all his workes he merited not heauen that he could not merite our redemption by a worthie price but by acceptation of his Father Finally they spoile him of his goodnes and merite because they say that he died not for the wicked for the reprobate Mercie for all but onely for some few elect and that now he praieth not for vs in heauen And if you take away from Christ as man his honour his power his knowledge his iustice his worthines his certaintie of saluation his goodnes what remaineth of Christ as man but the bare name of a Sauiour Whereupon rightly saied Saint Austin If we diligently consider those things which belonge to Christ he is onely in name found amongst any Heretiks whatsoeuer But hitherto hauing treated of God and Christ now let vs treate of Angels and Saints who happily raigne with him in heauen CHAPTER III. OF ANGELS AND SAINTS IN HEAVEN ART I. WHETHER ANGELS AND Saints in heauen do the will of God SCRIPTVRE EXPRESSELY AFFIRMETH. PSALME 102. ver 20. Blesse our Lord all ye Angels doe Gods word his Angels mightie in power doing his word And v. 21. Blesse our Lord all ye his hoastes you his ministers that do his will Doe his will Mathew 6. ver 10. Thy will be done as in heauen in earth also Apocal. 21. v. 27. There shall not enter into it Heauen any polluted thing nor that doeth abhomination and maketh lie CATHOLIKS EXPRESSELY AFFIRME Card. Bellarmin lib. 1. de bonis operibus in particul cap. 6. In heauen the holie Angels obey God readily perfectly and in all things PROTESTANTS EXPRESSELY DENIE Caluin in Coloss 1. v. 20. In this selfe same obedience which Angels obeobedience satisfieth not the Angels giue to God there is not such exquisite perfection as it satisfieth God in euerie point and without pardon And 3. Instit c. 14. § 16. Nether the Angels themselues are answerable to that exceeding iustice of God And c. 17. § 9. In the sight of God nether the Angels are iust enough The same Caluin Concion 16. in Iob. There is in the Angels There is fault in the Angels follie and vanitie that is fault God found in his Angels that which he may iustly reprehend Nether are the Angels of that perfection in which if it be rigorously examined nothing may be found worthie of blame CONFERENCE OF THE FORESAIED WORDS Scripture expressely teacheth that the Angels doe Gods word doe his will that Gods will is done in heaueÌ„ that into heauen entreth nothing that doth abhominatioÌ„ or is polluted The same say Catholiks Protestants Expressely teach that the obedience of Angels satisfieth not God in euerie point and without pardoÌ„ that the Angels answere not to Gods iustice that they are not iust enough in Gods sight that in them is follie vanitie and fault that which God may iustly reprehend that which is worthie of blame ART II. WHETHER THE SAINTS DO alreadie enioye their heauenly felicitie SCRIPTVRE EXPRESSELY AFFIRMETH. Apocal. 7. v. 14. These are they which are came out of great Saints are before the throne of God tribulation and haue washed their robes and made them white in the blood of the lambe therefore they are before the throne of God and they serue him day and night in his temple Luke 23. v. 43. And Iesus saied to him Amen I say to thee this day thou shalt be with me in paradise CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Session 25. saieth That Saints enioye euerlasting felicitie in heauen and do reigne with Christ. PROTESTANTS EXPRESSELY DENIE Luther Postilla in Dom. 2. post Trinit fol. 286. All the The Saints sleepe Fathers before Christs incarnation went into Abrahams bosome that is in death abode with firme faith in this word and slept in it and therein sleepe euen now vntill the last daye excepting theÌ„ who rose with Christ And to 6. in c. 25. Gen. saieth that Saints sleepe and know not what is done Which otherwhere he often times repeateth Caluin in 2. Petri 2. v. 4. Hence we may gather not onely what paine the reprobate sustaine after death but also what is the Enioy not yet felicitie state of the children of God For they quietly rest in hope of assured felicitie howbeit as yet they enioy it not In Math. 22. v. 23. For nether God doth affirme that the soules remaine after death as if now they enioyned their present glorie and happines but he differreth their hoppe vntill the last daye Which he eftsones repeateth in Psychopannychia p. 405. and otherwere Wherevpon Spalatensis l. 5. de Rep. c. 8. n. 113. 115. and 119. confesseth that Caluin teacheth that the blessed soules departed Nor their essentiall reward out of this world dot not enioye their essentiall reward felicitie and glorie vntill the last daye And himselfe n. 103. affirmeth that that opinion which attributeth perfect felicitie vnto blessed soules before the resurrection hath difficulties which cannot be answered and n. 120. coÌ„mendeth Caluins opinion in this matter as pious and learned And the reason why he inclineâ—h vnto him he giueth n. 102. in these words For if blessed If Saints wereinglorie they could heauen vs.
ad Confess Lutheri to 2. fol. 506. Faith is no other thing then a certaine and solid trust in God onely Caluin in Antidoto Concilij 6. Can. 12. It pleaseth not the reuerend fathers that faith is a trust wherewith we embrace the mercie of God remitting sinnes for Christ But it pleaseth the Holie Ghost And in like sorte others But as Peter Martyr saieth in 1. Cor. 13. Hope differeth not from trust so farre as I thinke can be gathered out of the Scripture And consequently their iustifying faith is not beleife but hope THE CONFERENCE Scripture plainely teacheth that faith iustifieth as it beleiueth God as it knoweth God and Christ as it beleiueth Christ to haue risen from death as it beleiueth Christ to be the Sonne of God The same say Catholiks Protestants plainely say that faith iustifieth not as it is an act of beleiuing as it is an assent or knowledge or dersuasion that as it is an assent it bringeth no good to our soules but onely as it is a petition or trust ART XIX WHETHER FAITH IT SELFE can be imputed to iustice SCRIPTVRE EXPRESSELY AFFIRMETH. Rom. 4. ver 3. Abraham beleiued God and it was reputed him Faith imputed to Abrahā to iustice And to others to iustice v. 5. But to him that worketh not yet beleiueth in him that iustifieth the impious his faith is reputed to iustice v. 9. We say that vnto Abraham faith was reputed to iustice The same is Gal. 3. v. 6. CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Rom. 4. v. 3. That act of beleiuing In Abraham was an act of iustice C. Bellarm. l. 1. de Iustif c. 17. That it selfe is iudge iustice and therefore faith doth not apprehend iustice but faith it selfe in Christ is iustice PROTESTANTS EXPRESSELY DENIE Perkins in Galat. 3. tom 2. The act of beleiuing is not our iustice Peter Martyr in Rom. 4. vers 3. cit Nether are they to be Act of faith not imputed to iustice heard who so expound this sentence that they take faith ment by Paul to be an act as if this were the meaning God imputed to iustice that act of Abraham wherewith he beleiued as if he accounted it for iustice Beza in breui Confess vol. 1. Theol. p. 81. Paul saied that we are iustified by faith onely and line by it alone that is are happie not as if faith properly were our iustice or life but because by onely faith we embrace Christ and surely know him to be our iustice and life Sadeel ad Art abiurat 44. Not the act or worke of our faith Beleife iustifieth not that is our beleife iustifieth vs. Piscator in Thes l. 2. pag. 119. It is vnproperly saied Faith is imputed to the beleiuer to iustice Pareus l. 1. de Iustific c. 17. Faith is saied to be accounted for iustice or imputed to iustice not absolutely but relatiuely by reason of her obiect which she regardeth and apprehendeth that is Christ with his iustice Againe It is cleare that faith to be imputed to iustice is nothing els but to seeke and receaue iustice or iustification in the death and resurrection of Christ And no meruaile that they denie that faith can be imputed to iustice seing they say it is so vitious and defectuous as we haue seene art 12. THE CONFERENCE Scripture plainely saieth that the very beleiuing of Abraham the faith of Abraham the faith of the beleiuer is imputed to iustice The same say Catholiks Protestants plainely say that our beleiuing doth not iustifie vs that the act of Abrahams beleiuing was not imputed to iustice that the act of beleiuing is not our iustice that faith is not properly iustice that faith is vnproperly saied to be imputed to iustice that faith to be imputed to iustice is nothing els but by faith to receaue iustice Which is so repugnant to Scripture as some Protestants confesse it See l. 2. c. 30. ART XX. WHETHER FAITH BE proper to the iust SCRIPTVRE EXPRESSELY DENIETH. Ihon. 2. v. 23. And when he was at Hierusalem in the Pasche Manie ill mē Beleiue in Christ vpon the festiuall day manie beleiued in his name seing his signes which he did But Iesus did not commit him selfe vnto them for he knew all Ioan. 12. v. 42. Of the Princes also manie beleiued in him but for the Pharises they did not confesse For they loued the glorie of men more then the glorie of God Iames 2. v. 19. is saied to a wicked beleiuer Thou beleiuest that there is one God Thou doest well CATHOLIKS EXPRESSELY DENIE D. Stapleton l. 8. de Iustif cap. 32. The Scripture euidently witnesseth that faith was in manie without charitie repentance and other vertues PROTESTANTS EXPRESSELY AFFIRME Whitaker Concion vlt. That which is called faith in the impious Impious haue no true faith or those who professe faith for a time is nothing els but ether bare knowledge or ghesse or opinion or imagination or an image of faith true faith it is not Rainalds thes 4. But the impious are not faithfull Are not faithfull Nor true beleiuers Abbots in Diatribam Tomsoni c. 15. Do they seeme to thee to be true beleiuers or iustified who loued more the glorie of men then of God Yea if we speake properly they are not so much as beleiuers Caluin in Math. 13. v. 20. We must know that none are partakers of true faith but those who being sealed with the spirit of adoption call vpon God with their hart Et 3. Instit cap. 12. § 9. We acknowledge onely the faith of those that are godlie Peter Martyr in 1. Corinth 13. We do not graunt that those The foresaied Princes did not beleiue truely Princes Ioan. 12. cit had true faith Et in Rom. 11. We denie that they truely beleiued Musculus in locis tit de necessit fidei We speake not of that faith which is rather opiniō then faith Such was their faith of which Ihon speaketh c. 2. cit The Lord did not approue their faith because it was not true Zanchius de Perseuerant c. 2. to 7. Considering both their owne and the Churches iudgment they are saied truely to beleiue but in the sight of God they beleiue not truely Like to these were those whereof Ihon 2. saieth Manie beleiued in him but Iesus c. As if he had saied They thought they had beleiued truely but Christ saw that this did not beleiue truely and therefore he did not commit himselfe to them Againe This faith is in Gods sight hypocrisie alwaies Such was the faith of them of whome is saied Ihon. 2. Manie beleiued c. And in like manner is this place of S. Ihon expounded by Caluin 3. Instit c. 2. § 12. by Gualter in Ioan. 2. and by others Volanus l. 3. cont Scargam pag. 1069. The wicked haue no true faith but a feigned and dissembled faith Et p. 1071. Of this faith were they destitute who are saied of Ihon to haue beleiued but not confessed for feare of
be some guilt so that it need first to be purged And the contrarie opinion is to be held for heresie PROTESTANTS EXPRESSELY DENIE Scultet in 1. parte Medullae in Tertulliano c. 42. As that The soules not punished before the bodie positiō of his is new so also is it false That the soules suffer in hell before the bodies Confession of Wittemberg cap. de Memoria defunctorum Faith requireth of vs to beleiue that the dead are not nothing but truely liue before God the godlie happily in Christ and the imperious in horrible expectation of the reuelation of Gods iudgment Confessio Belgica art 12. saieth thus of the Diuels Reprobates expect their torments They dayly expect the horrible torments of their wicked deeds Caluin 3. Institut cap. 25. § 6. There is no doubt but that the same lot befalleth to the reprobates which Iude assigneth to the Diuels to the tyed bound in chaines till they be drawne to the punishment to which they are adiudged In 2. Petri 2. vers 4. Expect their reuenge The reprobates suffer horrible torment of the reuenge prepared for them Luther in 25. Genes to 6. fol. 321. I cannot affirme whether Vncertaine whether wicked soules be now tormented the soules of the wicked be tormented streight after death 322. We know not whether damnatiō begin streight after death Sermone de Diuite Lazaro tom 7. fol. 268. I dare not affirme that Diues is now vexed with these torments In cap. 2. Ionae to 4. f. 418. I am not very certaine what hell is before the last day And apud Schioppium lib. cit ca. 3. Nether hath the The place of the dead hath no torments place of the dead anie torments THE CONFERENCE Scripture expressely saieth that the Sodomites suffer the paine of euerlasting fire that Diues is buried in hell is in torments and tormented with fire that Dathan and Abiron descended quicke into hell The same say Catholiks Protestāts say that they dare not affirme that the soules of the wicked are tormented streight after their death yea they teach that it is false that soules are punished in hell before the bodies ART VII WHETHER HELL BE anie place SCRIPTVRE EXPRESSELY AFFIRMETH. Luke 16. vers 22. And the rich man also died and he was Hell is a place of torments buried in hell And v. 28. Lest they also come into this place of torments CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 2. de Purgatorio c. 6. Hell is a place of punishment PROTESTANTS EXPRESSELY DENIE Luther Serm. de Diuite Lazaro tom 7. fol. 267. Hell Hell nothing but consciēce No corporall place can be nothing els but a conscience void of faith and fraught with sinne Postilla in Dom. 2. post Trinitatem fol. 286. True hell shall begin at the latter day The place where a soule may be and yet want quiet can not be a corporall place Hell can be nought els but an emptie faith lesse sinfull and wicked conscience Perkins in Apocalips 2. to 2. col 90. We must not imagin No certaine place that hell is anie certaine definite and corporall place Brentius apud Hospin parte 2. Histor fol. 308. I laugh There is no locall hell at your ould wiues dotages of a corporall and locall heauē or hell Fol. 331. A locall hell is a fiction Schlusselburg lib. 1. Theol. Caluin art 27. writeth that the Catechisme of Heidelburg calleth in doubt whether there be No such appointed place anie hell indeed and an appointed place where the wicked and damned after this life are to be punished with eternall paines together with the wicked spirits And that Bucer vpon S. Ihon openly affirmeth this Caluin 2. Instit c. 16. § 9. To shut vp the soules of the dead in prison is childish Tilenus in Syntagmate cap. 6. We condemne the Papists who out of the dreame of their druncken braine do put the place of the damned in the middest of the earth THE CONFERENCE Scripture expressely saieth that hell is a place of torments The same say Catholiks Protestants expressely say that hell is no place no corporall place no prison that it is nothing but a wicked conscience that it shall begine at a the latter day which are so repugnant to Scripture as some Protestants confesse it See lib. 2. c. 30. ART VIII WHETHER THE FIRE OF hell be true fire SCRIPTVRE EXPRESSELY AFFIRMETH. Mathew 25. vers 41. Get ye from me you cursed into fire True fire in hell euerlasting Iude. v. 7. cit Sustaining the paine of eternall fire CATHOLIKS EXPRESSELY AFFIRME S. Thomas Supplement q. 70. art 3. The fire of hell is not imaginarie or metaphoricall fire but true corporall fire PROTESTANTS EXPRESSELY DENIE Perkins in Apoc. 2. to 2. col 90. We must not imagin that No corporall fire the torments of hell are corporall but rather spirituall seing they are an apprehension or feeling of the wrath of God and of his reuenge Caluin in Math. 3. v. 12. Touching euerlasting fire we may Metaphoricall fire gather that it is a metaphoricall speach Daneus Controu 4. cap. 11. They feigne that the soules of mē and Diuels are tormented in hell with true and corporall fire Controu 6. pag. 1181. It is impossible that the soules of men separated from their bodies should be tormented with anie corporall fire Vorstius in Antibellarm p. 269. It implieth contradiction that corporall fire should worke vpon a mere spirit as mans soule is saied to be Tilenus in Syntagmate cap. 68. There is no cause why we should say that in hell is corporall fire The same saieth Polanus in Sylloge thesium parte 2. p. 518. and Lobechius disput 6. 19. THE CONFERENCE Scripture expressely saieth that the fire of hell is fire The same say Catholiks Protestants expressely say that it is not true or materiall fire but metaphoricall that soules and mere spirits cannot be tormented with corporall fire THE SVMME OF THIS CHAPTER OF EVERLASting life and death What we haue rehearsed in this chapter clearely proueth that Protestants teach farre otherwise of euerlasting saluation and damnation then Scripture doth For Scripture and Catholiks with it teacheth that eternall saluation is a reward a crowne of iustice and cometh not of faith onely that the soules of the reprobates do now suffer the paines of hell that hell is a true place and that the fire of hell is true fire All which Protestants denie The same also proue that Protestants steale from eternall saluation the nature of a reward and crowne of iustice and dependencie of good workes and steale from hell the nature of a place and true fire CHAPTER XVIII OF GODS LAVV. ART I. WHETHER GODS LAW BE possible SCRIPTVRE EXPRESSELY AFFIRMETH. EZECHIEL 36. v. 27. And I will put my spirit in God will make vs to keepe his law the middest of you and I will make that you walke in my precepts and keepe my iudgments and doe
to God CATHOLIKS EXPRESSELY AFFIRME S. Thomas 2. 2. q. 164. art 1. The soule of man is immortall beasts soules are mortall Et 1. parte q. 118. art 2. It is heresie to say that a reasonable soule is transfused with the seed PROTESTANTS EXPRESSELY DENIE Luther in Assert art 27. to 2. f. 107. I giue leaue that the Pope make articles of faith to his followers Such as are That bread and wine are transsubstantiated in the Sacrament That the soule is the substantiall forme of mans bodie That he is Emperour of the world and king of heauē and an earthlie God That the soule is immortall and all those infinit monsters in the Romish The soule is mortall dūghill of Decrees that such as his faith is such be his Ghospell such his faithfull such his Church and like lippes like lettuce and the pot may haue a fit couer And in the Margent Articles made of the Pope Zuinglius l. de Religione c. de Clauibus to 2. f. 187. But they do not so agree amongst themselues where the keyes were giuen that it is maruaile why the Pope of Rome seing he alone can iudge the Scripture as these men dreame hath not pronoūced by some lawe where they were giuen lest there should be so great dissension in a matter of so great moment or rather of profit For The soule dieth with the bodie he might easily for he hath decreed that soules do not die when the bodie dieth Vorstius in Antibellarm p. 543. There wāt not some among Infants perish like beasts Christiās who thinke that ether all Infants or some are quite extinguished by death as beasts are And he himselfe insinuateth that mans soule is not a pure spirit as appeareth by words cited in an other place Caluin in Explic. perfidiae Gentilis p. 677. Some Protestants did say that there is no shorter way to abolish the protection of Saintes superstitious praier for the dead the inuention of Purgatorie and such like then if we would beleiue death to be the destruction of the soule Soules perish Brentius homilia 35. in c. 20. Lucae apud Reginaldum l. 4. Caluinoturcismi cap. 5. Albeit there be no publike profession among vs that the soule perisheth with the bodie and that there is no resurrection of the dead yet that most vncleane and most profane life which the greatest parte of men follow clearely sheweth that in their mynd they thinke that there is no life after this life or at least that they doubt of the life to come No life after this Men are begotten euen according to the soule Besides they teach that mans soule is transfused with the seede Bergenses apud Hospin in Concordia discordi f. 104. Write that a mā is naturally begotten of his father and mother both according to bodie and soule Luther disput 2. to 2. fol. 500. Who shall thinke that the soule is by transfusion seemeth not to thinke amisse from the Scripture Et fol. 501. That is nothing which is saied A reasonable soule is infused whilest it is created and created it is infused Et Vorstius in Antibellarm p. 530. Luther thought that the soule was by transfusion Hutterus in Analysi Confess Augustanae art 2. p. 157. We Our Soules are not created but transfused resolue that that opinion seemeth more probable to vs which thinketh that soules are not infused of God but are propagated from parents to children by transfusion Peucerus apud Schlusselburg l. 2. Theol. Caluin art 6. I conclude that soules rise by transfusion Schlusselburg to 2. Catal. Haeret. p. 195. It appeareth sufficiently in the writings of Luther and Melancthon that they incline to this opinion which saieth that soules are by transfusion and they shew great arguments out of the Scripture Reineccius to 3. Armaturae cap. 6. We gather that soules are together with the bodies propagated from the parents into the children and not made of the seed as out of matter but of the soule of the parents as one candle is lightned of an other and that as the bodie so the soule is in the seed not actually but in power which being dead is raised vp by Gods gouernment But to teach that mans soules is by transfusion is in effect The Soule being dead it raised and deed to say it is mortall as the Protestants themselues confesse Pareus l. 4. de Amiss Grat. c. 11. Whether we say that soules are sowed with the bodies or immediatly transfused out of other soules as one light is kindled of an other we cannot defend the immortalitie of the soule any more Beza in Rom. 5. v. 12. Which opinion can no way be mantained but that the substance of mans soule must be diuisible and consequently corruptible Moreouer they teach that mans soule after his death sleepeth and feeleth nothing Luther in 2. Ionae to 4. f. 417. Scripture teacheth that the dead sleepe I thinke that they are so drowned with a meruailous The Soules sleepe and feele nothing and vnspeakable sleepe as they feele or see lesse then they that otherwise sleepe and when they shal be raised they shall not know where they haue beene or how they were sodainlie borne a new Ib. in c. 9. Eccles f. 36. Salomon seemeth to thinke that the dead sleepe so as they know nothing at all He described the dead like to sensles carcases Et f. 37. An other place that the dead feele nothing Salomon thought that the dead did wholy sleepe and feele nothing at all In cap. 25. Gen. to 6 f. 722. There is a great difference betwene the Saintes sleeping and Christ raigning they sleepe and know not what is done Caluin in Psychopanychia p. 388. I know manie good men into whose mynd some thing was instilled of this sleepe of the soules ether through to much readinesse to beleiue or through ignorance of Scriptures whereby they were not sufficiently instructed at the time for to resist whome I would not offend if I may Sleidan l. 9. Histor Luther teacheth out of Scripture that the soules of the dead do rest and expect the latter day of iudgment and he addeth that out of this Luther ouerthrew purgatorie But to teach that the soules haue no feeling is as much as to say that they are perished according to the verdict of the Protestants themselues For thus Beza epistola 82. To depriue the soule of motion and sense is alone as to kill the soule The same saieth Caluin lib. cit p. 391. Daneus Contr. 2. p. 160. Zuinglius in Exposit fidei tom 2. fol. 559. and in elencho fol. 37. Castalio also apud Bezam de puniendis Haereticis whose learning and honestie D. Humfrey ad Ration 1. Campiani saieth he well knew writeth thus Men dispute of the Trinitie of Predestination of free will of God of Angels of the state of soules after this life and of other such matters which nether are so necessarie to obtaine saluation by faith because without knowledge of
them publicans and harlots haue beene saued nether if they be knowne make they a man better Finally they vse to vnderstand the Saintes departed this life by this terme The dead For so doth the Apologie of the Confession of Auspurg c. de Inuocat Sanctorum The confession of Saxonie c. 21. Melancthon in locis c. de Sacramentis c. de Caeremonijs c. de scandalo c. de libertate Whitaker l. 9. cont Dureum sect 36. Wherevpon Kemnitius 3. parte Examinis p. 228. saieth that the Saintes departed are vsually termed The dead CONFERENCE OF THE FORESAIED WORDS Scripture expressely saieth that the soule cannot be killed and that it returneth to God The same say Catholiks Protestants expressely say that the soule dieth that it is a Popes decree that the soule dieth not that it is a monstruous thing to say that it is immortall they adde also that it is by transfusion that after death it feeleth nothing that all or most infantes perish as beasts that the knowledge of the state of soules after this death is not necessarie to saluation nor maketh a man the better ART II. WHETHER MANS SOVLE BE the forme of his bodie SCRIPTVRE EXPRESSELY AFFIRMETH. Gen. 2. v. 7. Our Lord God formed man of the styme of the Soule forme of the bodie earth and breathed into his face the breath of life and man became a liuing soule CATHOLIKS EXPRESSELY AFFIRME S. Thomas 1. parte q. 76. art 4. A reasonable soule is vnited to the bodie as a substantiall forme PROTESTANTS EXPRESSELY DENIE Luther cited in the former article I giue leaue that the Not substantiall forme of the bodie Pope make articles of faith to his followers Such are That the soule is a substantiall forme of the bodie In psal 22. to 3. f. 348. It is not determined according to the spirit of trueth nor according So also Farellus to the authoritie of Scriptures but by the Popes reed according to vaine traditions of men That the essence of God is nether generated nor generateth That the soule is a substantiall forme of the bodie That bread and wine are trāssubstantiated on the altar that one kinde is to be giuen to lay men for the whole Sacrament and like monsters Polanus in Sylloge Thesium parte 2. p. 518. Mans soule is No forme of the bodie no forme of the bodie against Bellarmin Bucanus Instit loco 8. p. 89. The soule is in one onely mēber Not in euerie member of the bodie and place of the bodie THE CONFERENCE Scripture plainely saith that the soule was infused of God into man and that by it he was made a liuing creature The same say Catholiks Protestants plainely say that mans soule is no forme of the bodie that it is monstrous to say that it is the forme of the bodie that it is in one onely parte and place of the bodie and not in the whole bodie ART III. WHETHER THERE BE ANIE resurrection of the dead SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Cor. 15. v. 16. For if the dead rise not againe nether is Christ The dead shall rise risen againe And if Christ be not risen againe vaine is your faith 1. Thessalon 4. v. 14. For if we beleiue that Iesus died and rose againe so also God them that haue slept by Iesus will bring with him And the same is most plainely taught in innumerable places CATHOLIKS EXPRESSELY AFFIRME Catechismus ad Parochos in Exposit Symboli As we beleiue that manie haue beene raised from death so we must beleiue that all shal be raised to life PROTESTANTS EXPRESSELY DENIE Luther l. de seruo arbit to 2. fol. 442. Behould experience what the most excellent witts amongst the Gentils thought of the life to come and the resurrection How much more excellent they were of wit did they not the more thinke the life to come and resurrection to be ridiculous Finally to this day the most Luther not free from denying the resurrection of the dead by how much they are of greater wit and learning do they not the more laughe at that article and accoūt it afable and that opēly And I would to God thoum y Erasmus and I were free from this leauen So rare is there anie faithfull soule touching this article Brentius apud Reginaldum cited in the first article Yea such wordes fall from diuers Protestants by which they signifie No resurrection of the dead that they beleiue not the resurrection of the dead as well when there are drunken as when they are sober in their familiar talkes Vorstius in Apologetica resp ad Homium p. 41. writeth thus Let them see who will enquire these things more curiously what amongst our men Caluin himselfe sometimes thought of this matter in his epistles p. 85. Where Farellus plainely enough Caluin denied the resurrection of the flesh telleth that he not onely doubted of the resurrection of this flesh but thought plaine contrarie from others at that time And neuerthelesse none accursed him therefore of heresie Yea among the Lutherans Iames Schegkius in Antisimonic sect 9. p. 420. Schegkius denied the resurrection of these bodies Openly denied that the same bodies should rise hereafter And yet he was curteously excused of his parteners and it no where appeareth that he was for that condemned of heresie ether of his owne men or of ours Caluin Epistola 104. thus writeth to Laelius Sozinus Sozinus denied the resurrection of the flesh whome Camerarius in vita Melancthonis much commendeth I see that you are not satisfied about the resurrection of the flesh Farellus who was the first Minister of Geneua and whome Caluin and Beza highly cōmend and his picture is put amongst the worthies of the new reformers denied the resurrection of this flesh For thus writeth Caluin to him as reporteth M. Reinalds in Caluinoturcismo l. 3. c. 22. It is no meruaile that the resurrection of this flesh seemeth a Nether Caluin maruaileth at it thing incredible to thee Thou thinkes it sufficeth if thou beleiuest that sometime we shall haue new bodies Behould the first Apostle of Geneua thought the resurrection of this flesh a thing incredible nether that seemed anie meruaill to his Coapostle Caluin Besides all they who as we rehearsed cap. 3. artic 20. denie that Christs blood rose againe denie that there was a perfect resurrection of Christ of whome his blood was a parte and consequently they must denie that the blood of other men shal rise againe and so there shall not be a perfect resurrection of men Moreouer Caluin in 4 c. 1. § 27. saieth that those Corinthians who denied the resurrection were not excluded from Gods mercie Sadeel and Theses Posnan c. 12. pag. 806. Protestants account deniers of the resurrection to be members of the Church and children of God and faithfull that they kept the name of a true Chruch which also saieth Riuet tract 1. sect 39. Beza 2 parte respons ad Acta Montisbel pa. 253.
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
Chiefe men of the people And the same saieth Iuel lib. cit p. 6. c. 11. sect 4. and Hunnius in Colloq Ratisbon sess 2. Where he addeth that Moyses did sacrifice as a Prophet of God and not as a Preist Luther to 1. f. 398. writeth in this sorte Paul in this place Faith 1. Guift of God 1. Cor. 13. If I had all c. taketh faith for the guift of the holie Ghost Et fol. 397. The sense of these words Redeeme thy Redeeme 1. Beleiue leaue apprehend sinnes c. Dan. is to beleiue that God is angrie with sinne and is pleased with the iust and shew this faith to be true by workes But Melacthon thus expoundeth these words leaue giue ouer sinning Et Martyr ibid. hom 21. Apprehend the Messias by faith Illyricus in Math. 7. v. 82. To performe the words of Christ Performe 1. Beleiue is to embrace him truely and from the heart and secondly to relie vpon his doctrine well vnderstood Bullinger Dec. 3. sermon 9. writeth that when S. Iames saieth a man is iustified by Workes 1. Faith workes he meaneth By faith fruitfull of good workes Et l. de Orig. Error c. 18. These sentences I will protect this cittie for my selfe and for my seruant Dauid And I will protect this cittie for my selfe and for promise made to Dauid are all one Sadeel Dauid 1. Promise to Dauid or Christ Sorrow Pietie ◠Faith ad Art 57. expoundeth For Dauid that is For Christ Hunnius tract de Iustif p. 145. saieth that by the word Sorrow in that 2. Cor. 7. Sorrow according to God c. and also by the word Pietie in that 1. Timot. 4. Pietie hath promises is vnderstood Faith But most of all this their manner of expounding by disparate or quite different things appeareth in their expounding the words of Christ his soules descent into hell where by Soule they vnderstand Dead bodie or Carcasse by Descended Suffered and by Hell Graue Death or Paines of hell and the like For thus Zuinglius in Hofmeister in Art Descended 1. Redeemed 3. Confess Aug. He descended into hell that is his death re-redeemed those which were in hell OEcolampadius ib. It is an Descended 1. Buried exposition of that He was buried Bucer in Math. 27. In the 2. of the Acts for the same is put that his soule is not forsaken in hell and the holie did not see the graue of corruption to wit for that which is Not to be forsaken in death What other thing is it here to descēd to hell then the bodie to be buried vnder earth In this sorce then descended life or a liuelie bodie into hell that is being truely dead was put in the graue Agayne That article of the Symbol He descended into hell is an explication of that which went before He was dead and burried P Martyr in locis Class 2. p. 428. He descended into hell signifieth nothing els Descended 1. In estate of the dead Descended 1. Suffered death Descended 1. Laied in the the graue Soule 1. Carcasse Hell 1. Graue but that he was in the very same estate in which other soules are that haue departed from their bodies Caluin 2. Instit c. 16. ser 10. If he be saied to haue descended into hell no meruaile seing he suffered that death wich by Gods wrath is inflicted vpon the wicked Beza in Act. 2. v. 27. To descend to hell properly signifieth to be laied in the graue Et ib. edit An. 1565. In my former edition I rightly translated it Thou shalt not forsake my carcasse in the graue In Defens cont Castel vol. 1. Theol. pag. 460. In the text My soule I translated my carcasse Et p. seq I still keepe the same sense Serranus cont Hayum part 3. p. 520. spendeth manie words to proue that by Soule Act. 2. v. 27. is not meat Soule but a Deade mā or carcasse and addeth Flesh. 1. Soule No man can doubt but by the word flesh is meat Soule So that by Soule shall not be meant Soule but Carcasse and agayne by Flesh not flesh but soule Vrsinus in Carechism q. 44. In this article Hell is taken for great affliction Whitaker l. 8. cōt Dur. sect 7. That the Prophet saieth Thou shalt not forsake my soule in hell is as much as if he had saied Thou shalt not forsake me lying in the graue Et Sect. 22. It is manifest that it is Descended 1. Buried the same sense in both words that to be buried is to descēd to hell and that to descend to hell is to be buried Perkins in Explic. Symboli tom 1. col 680. He descended into hell that is being dead and buried was detained captiue in the graue and kept of death for three dayes Et col 676. Others expound it thus He felt and bore the torments and anguishes of hell This saieth he is a good and true exposition Et in Serie Causarum c. 18. The descent into hell is the ignominious dominion of death ouer him being buried Daneus Contr. 2. p. 161. By the name of the death Death 1. torments of soule of Christ are meant the torments of soule and the curse of God which is felt in the mynd P. 169. It is apparent out of the Acts 2. that the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for graue of the bodie Et pag. 172. he saieth Of the descent of Christ to hell that is of the sorrow in soule suffered by Christ Tilenus in Syntagm c. 6. vnderstandeth by the descent to hell the dominion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which it obtained by thy continuate death of Christ oppressed and shut vp in a graue sealed and kept with souldiors for three dayes together Bucanus in loco 25. By Christs descent into hell are meant those great torments of mynd which he sustained in his agonie and on the crosse Polanus in Syntagm l. 6. c. 21. We declare that the descent of Christ into hell is his voluntarie demission of himselfe to abide and wrastle out the paines of hell Finally Vorstins in Antibel pag 40. Writeth thus All Protetestants do not wholy agree about the true sense of this article whilest some accommodate this phrase properly to the death and burriall of Christ as an explication thereof others metaphorically to the inward griefs of the mynd or infernall torments which Christ suffered at the time of his death or passion and others metonymically or effectiuely by a kinde of prosopopeia to the fruite of the death and passion of Christ exhibited vnto vs miserable and damned Et p. 41. We say that speach Descend to hell most truely doth signifie in Scripture nothing els thē simply to dye or to brought into the state of the dead and so buried Et p. 42. The sense of those words Thou shalt not leaue my soule in hell may most fitly be expressed thus Thou shalt not leaue my life in death or thou shalt not leaue me in the
power of death Albeit Soule 1. Dead bodie Hell 1. Graue nothing hindreth by Soule to vnderstand synechdochically the very bodie and that also dead and to take the name of Hell for the Graue Expositions by quite contraries They expound also the words of the holie Scripture by quite coÌ„traries For touching faith wheÌ„ S. Iames c. 2. saieth that a man is not iustified by faith onely they say he meaneth not of faith but onely of a shaddow or dead image of faith So Faiâ—b 1. Not faith Zuinglius Caluin Beza vpon that place Luther in Postilla in Dom. 9. post Trinit Bucer in Math. 8. Whitaker l. 1. coÌ„t Beleiue 1. Deceaue themselues and others Dur. sect 13. others In like sorte the word Beleiue in that Luc. 7. v. 13. They beleiue for a time with them signifieth not to beleiue but to deceaue mens eyes and their owne mynd with a deceitfull shew of faith So Caluin 2. Instit c. 2. § 10. Where he calleth this beleife a shaddow and shew of faith and saieth that it is of no reckoning and vnworthie of the name of faith When S. Ihon. 12. ver 23. saieth Manie beleiued in his name Caluin ibidem thus expoundeth him Their faith was preposterous It is euident that their faith was not true and lawfull Luther in Postil in Dom. Quinquagues saieth that when S. Paul 1. Corinth 13. Writeth If I haue all faith c. he doth not speake of Christian faith In like sorte To be illuminated To taste the heauenlie guift and to be made partaker of the holie Ghost Hebr. 6. vers 4. according to them is not to haue true light or the holie Ghost but onely to haue some such thing So Caluin 3. Instit c. 2. § 11. and. 12. and Heb. loc cit ibique Beza and others Moreouer faith to be consummated by workes Iac. 2. v. 22. in their opinion is not to be consummated or perfect by Perfected 1. Not perfected workes but to be tried to be such Caluin ibid. It is saied to be perfected by workes not that it taketh thence perfection but be cause it is proued to be true thereby Finally when Christ Ioan. 6. calleth faith a worke Zuinglius l. de relig c. de orat expoundeth Worke. 1. No worke him So he calleth it a worke as by the contrarie sense he would say yee shal be made happie by faith and by no worke And in this sorte they depraue all those places of the holie Scripture which teach that the euil or reprobates do beleiue are illuminated doe repent and the like Touching workes they denie that To worke in that 2. Cor. Touching workes 7. v. 10. Sorrow according to God worketh pennance stabill to saluation signifieth not To Cause but onely to goe before saluatioÌ„ Caluin ib. For he inquireth not of the cause of saluatioÌ„ but onely coÌ„mending pennaÌ„ce as a fruite which it worketh saieth that it is like a way by which we come to saluatioÌ„ Likewise worke your saluatioÌ„ Phil. 2. with theÌ„ doth not coÌ„mand vs to worke our saluatioÌ„ but onely to doe those things which become theÌ„ that are to be saued For thus Zuinglius vpon that place For Paul in this place commandeth not to doe good works that we may get saluatioÌ„ by theÌ„ but that we may doe those things which become the childreÌ„ of God who are saued by faith WheÌ„ the Scripture saieth Feare of God expelleth sinne Almes purgeth sinne expelleth sinne By mercie sinnes are purged Kemnice in locis part 2. de arg answereth It speaketh not of propitiation or satisfactioÌ„ for sinne but saieth that sinnes are auoided eschewed So that to expell to purge to extinguish sinne is not to purge sinnes already coÌ„mitted but onely to beware of coÌ„mitting theÌ„ To be doers of the word Iac. 1. v. 22. in their opinioÌ„ is not to be doers of the word but hartely to embrace it Caluin ib. A doer here doth not signifie him who satisfieth the law and fulfilleth it in all points but who hartely embraceth the word of God by his life in earnest witnesseth that he beleiueth Perfect charitie 1. IoaÌ„ 2. v. 5. With theÌ„ is not perfect but true Beza ib. It is not inquired in this place who loueth God perfectly but who loueth him truely To doe the will of God 1. IoaÌ„ 2. v. 17. according to theÌ„ is not to doe but to beleiue Caluin ib. If anie obiect that done what God coÌ„mandeth the answere is at hand that here is no speach of the absolute keeping of the law but of the obedience of faith In like sorte Doe this Luc. 10. v. 28. With them is not to doe but to beleiue Luther in Gal. 3. to 5. p. 345. The meaning of this place Doe this and thou shalt liue is this Thou shalt liue for this faithfull doing or this doing shall giue the life for onely faith In this sorte iustification is attributed to onely faith as creation is to the Godhead Weomen in those words Apoc. 14. v. 4. These are those who were not defiled Weomen 1. not weomen but idols with weomen according to their mynd signifieth not weomen but idols Tilenus in Syntagm cap. 47. It is not meant of carnall copulation with weomen but of spirituall whoredome with idols Forsooth least virginitie might be thought to haue a speciall reward in heauen Iust and Iustice Ezech. 18. vers 14. When the iust shall turne himselfe from his iustice with these men signifieth not iust nor iustice Pareus lib. 3. de Iustif cap. 14. My aduersarie wrongfully wresteth this Scripture from temporally iust to truely iust They doe Rom. 2. v. 14. those things which are of the law is not meant of doing but of commanding Beza ib. edit 1565. That is they command honest things and forbidde dishonest For Paul speaketh not this of the obseruation of the law but onely of that maÌ„ner which euen profane people followed in making laws Touching sinnes Iniquitie in those words Prouerb 16. Touching sinne Iniquitie 1. not iniquitie vers 6. Iniquitie is redeemed by mercie and trueth with these men is not iniquitie or sinne but temporall punishment Kemnice in locis part 2. tit de Argum. Mercie is an expiation not of sinne but of temporall punishment Sinnes to be takeÌ„ away 1. Ioan. 1. vers 29. is not to be taken away but onely not to be imputed Caluin ibid. Albeit sinne do perpetually stick in vs yet in Gods iudgement it is none because being abolished by Christs grace it is not imputed In like sorte To be blotted out like a mist Esaiae 44. is not to be blotted out but to be not imputed Bidenbachius in Consensu c. p. 724. Our sinnes are saied to be blotted out as a mist to be cast behind the back and to be drowned in the depth of the sea not as if they were no more but because they are not imputed to the beleiuer Touching Iustification Grossius in Apol. pro Disput Touching