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.
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
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
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
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
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
confesse it See l. 2. c. 30. ART VI. WHETHER CHRIST AS MAN be head of the Church SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Corint 11. v. 3. And I will haue you to know that the head Christ head of the Church as he is man of euerie man is Christ and the head of the woman is the man and the head of Christ is God Ephes 5. v. 23. Because the man is the head of the woman as Christ is the head of the Church him selfe the Sauiour of his bodie Philippens 2. vers 8. He humbled himselfe made obedient vnto death euen the death of the crosse For the which thing God also hath exalted him and hath giuen him a name which is aboue all names that in the name of Iesus euerie knee bowe Roman 14. ver 9. For this end Christ died and arose againe that he may haue dominion both of the dead and of the liuing CATHOLIKS EXPRESSELY AFFIRME D. Stapleton l. 7. de Iustificat c. 4. Christ not onely as God but also as man is head of the Church PROTESTANTS EXPRESSELY DENIE Whitaker Controu 2. q. 2. p. 455. I answere that it is absurd Not foundation of the Church as he was man that the foundation of the Church be visible The Church was not founded in Christ as he could be seene but as he could not be seene Pag. 456. Christ was not a visible or sensible but that I may so speake a credible foundation And Controu 4. q. 1. c. 2. q. 525. Christ was no visible monarch in the Church Vallada in Apologia cont Episcop Luzon c. 5. It is grosse Not head of the Church as man ignorance to make Iesus Christ head of the Church as he is man which to this day no diuine durst say Zuinglius in Coloss 1. tom 4. It is impossible that a visible man should be head of the Church seing she is inuisible THE CONFERENCE Scripture expressely saieth that Christ is head of men as he is vnder God as he is Sauiour of his bodie that in the name of Iesus all knees shall know because he humbled himselfe to death that he died and rose againe for to haue dominion ouer all The same say Catholiks Protestants expressely say that the Church was not founded in Christ as he was visible that he was no visible Monarch of the Church that he is not head of the Church as he is man that no visible man can be head of the Church ART VII WHETHER CHRIST AS man was a law maker made any lawes SCRIPTVRE EXPRESSELY AFFIRMETH. Isaie c. 33. v. 22. thus prophetieth of Christ For the Lord Christ lawmaker as maÌ„ is our iudge the Lord is our lawmaker the Lord is our King he will saue vs. Mathew 11. v. 30. Christ saieth For my yoake is sweet and my burden light And c. vlt. ver 19. All power is giuen to me in heauen and earth going therefore teach ye all nations teaching them to obserue all things whatsoeuer I haue commanded you Ihon. 15. v. 14. You are my freinds if you doe the things that I commaund you 1. Cor. 7. ver 10. But to them that be ioyned in matrimonie not I giue commandment but our Lord that the wife departe not from her husband and if she departe to remaine vnmaried or to be reconciled to her husband Galat. 6. v. 2. Beare ye one an others burdens and so you shall fulfill the law of Christ. CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Session 6. Canon 21. If any shall say that Iesus Christ was giuen of God to men as a redeemer to whome they may trust not as a lawmaker whome to obey be he accursed PROTESTANTS EXPRESSELY DENIE Confession of Witenberg c. de Euangelio Nether is Christ no law maker Christ to be made a new lawmaker seing he nether hath made a new law nether c. Powel Epist lib. de Adiaphoris We constantly denie that Christ is a lawmaker Which also M. Perkins insinuateth in Galat. c. 6. saying The Ghospell must no way be called a new law Luther in Galat. 1. tom 5. fol. 228. Christ is no lawmaker Euerie lawmaker minister of sinne Euerie law maker is the minister of sinne fol. 292. The Gospell teacheth that Christ came not to giue a new law and to giue precepts of manners In cap. 2. fol. 321. he saieth that he laboureth to damne the ould opinion of Christ a lawgiuer and iudge Agayne Define Christ rightly not as the Sophisters and Iustitiamans do who make him a new lawgiuer who abrogating the ould law gaue a new to them Christ is an exactor and Tyrant And in cap. 52. Isaiae tom 4. fol. 198. They erre who thinke Christ frameth not maÌ„ners Christ to be a lawmaker who frometh manners Illyricus in Matth. c. 5. Christ is no law giuer Caluin in Antidot Concil Sess 6. Con. 21. We denie He gaue no new lawes that Christ is a lawgiuer who gaue any new lawes to the world In Math. 5. v. 21. Nether must we imagin Christ a new lawmaker who added any thing to the eternall iustice of his Father but we must heare him as a faithfull interpreter And in v. 43. Christ giueth no new laws Beza in Math. 19. v. 19. As if Christ came to make any new law and not rather to deliuer vs from the curse of the law In 2. He tought vs not what to do or shun Cor. 3. v. 6. Christ is the Minister of the Ghospell not teaching vs what we ought to doe what to shun which is the perpetuall office of the law but freely offering himselfe for eternall life to them that beleiue Peter Martyr in Roman 3. But we absolutely denie that Christ gaue new lawes Pareus l. 4. de Inst c. 4. Christ indeed as God was the giuer and author of the law with his Father but in flesh he came not as a lawmaker but as a redeemer THE CONFERENCE Scripture expressely saieth that Christ was a lawmaker that he hath a law and commandeth some thing that he imposeth a yoake and burden Catholiks say the same Protestants expressely say the contrarie that Christ was no lawmaker no lawgiuer made no new lawes that he gaue no precepts of manners framed not manners tought vs not what to doe or what to shunne that euerie lawgiuer is the minister of sinne ART VIII WHETHER CHRIST AS man be a Iudge SCRIPTVRE EXPRESSELY AFFIRMETH. Ihon 5. v. 22. For nether doth the Father iudge any man but all iudgmeÌ„t he hath giuen to the Sonne that all may honoure the Sonne as they doe honoure the Father And v. 27. And he hath Christ iudge as man giuen him power to doe iudgment also because he is the Sonne of man Acts. 10. ver 43. And commanded vs to preach to the people and to testifie that it is he that of God was appointed iudge of the liuing and of the dead CATHOLIKS EXPRESSELY AFFIRME â—ard Bellarm. l. 3. de Incarnat cap. 16. Power of iudging externally and sensibly
Christ merited to him selfe exaltation THE CONFERENCE Scripture expressely saieth that Christ was exalted and had a name giuen him aboue all names because he humbled him selfe that he was crowned with glorie because of his passion The same say Catholiks Protestants expressely say that Christ did not merit his exaltation did not merit any thing to him selfe could not merit to be iudge of the world and head of Angels ART XVI WHETHER CHRIST REDEEmed vs with a sufficient price or truely merited our redemption SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Cor. 6. v. 20. You are bought with a great price Christ bought vs with a great price 1. Timoth. 2. v. 6. For there is one God one also mediatour of God and men man Christ Iesus who gaue him selfe a redemption in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for all 1. Peter 2. ver 18. Knowing that not with corruptible things gould or siluer you are redeemed from your vaine conuersation With his pretious blood of your fathers tradition but with the pretious blood as it were of an immaculate and vnspotted lambe Christ 1. Ihon 3. v. 16. In this we haue knowne the charitie of God because he hath yeelded his life for vs. c. 4. v. 10. He hath loued vs and sent his sonne a propitiation for our sinnes Mathew 20. ver 28. The Sonne of man is come to giue his life a redemption in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for manie Rom. 3. v. 24. Iustified gratis by his grace by the redemption in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in Christ Iesus Psalm 129. v. 7. Because with our Lord is mercie and with him plenteous redemption CATHOLIKS EXPRESSELY AFFIRME S. Thomas 3. part artic 2. Christ suffering of charitie and obedience did giue God some thing more then the recompence of the offence of all mankinde did exact The passion of Christ was not onely a sufficient obut also a superaboundant satisfaction for the sinnes of mankinde PROTESTANTS EXPRESSELY DENIE Tindal in Fox his Acts printed An. 1610. pag. 1136. Christ Christ merited not heaueÌ„ with all his works did not merite heauen Daneus Controu 2. lib. 5. p. 210. Three necessarie conditioÌ„s of merite do faile in the workes of a creature and of Christ man towards God For by the vnion hypostaticall Christ doth not He did not merit merite Page 200. Christ as man properly merited nothing with God P. 202. Yea not in this forme of a seruant could Christ merite any thing to himselfe because in this forme he was a credture But a creature can merite nothing of his Creator Caluin 2. Instit c. 17 § 1. Truely I confesse that if any would simply and by himselfe oppose Christ vnto the iudgment of God there were no place for merite because there will not be found in man any worth which may merite before God § vlt. With what merits could man obtaine to be iudge of the world and head of Angels 3. Instit c. 11. § 12. It is fondly obiected of him that the power of iustifying farre supasseth both men and Angels seing this dependeth not vpon the worth of any creature but of Gods ordination If the Angels would satisfie God they would auaile nothing because they were not destinated to this end but this was proper to Christ man who was subiect to the law for to redceme vs from the curse of the law And Respons ad quaest Sozin Christ could merit nothing but through the pleasure of God Et in Ioan. 4. v. 10. When Christ is sated to haue appeased the Father towards vs this is referred to our sense For as we are guiltie to our selues we cannot conceaue God but as angrie and offended till Christ absolue vs from the guilt Wherefore touching the feeling of our faith God beginneth to loue vs in Christ Spindlerus apud Scusselburg l. 4. Theol. Caluin c. 5. The His death no sufficient redemption for all sinnes Lutherans erre in saying that Christs death was a sufficient redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the sinnes of all and euerie man Piscator apud Vorstium in Parasceue c. 6. Christ died not sufficiently much lesse effectually for all Welsingius apud Homium in Specim Controuer Belgic His blood satisfied not Gods iustice art 21. That Christs blood satisfied Gods iustice for our sinnes is no where extant and it is plainly contrarie to the free and iust remission of sinnes which God hath offered to vs by Christ And the same say other Protestants as Caluin reporteth 2. Instit c. 17. § 1. and Beza in Absters calumn Heshusij p. 324. Slatius apud Homium loc cit There is question whether Christ properly satisfied not Christ properly satisfied for vs. We denie it And the same hath Vorstius ib. Who also addeth That Christ satisfied by a certaine acceptation not by exact identitie Pareus l. 5 de Iustific c. 3. To merit is the parte of seruants To merite is serutle and sordid serutle and sordid THE CONFERENCE Scripture expressely saieth that Christ bought vs with a great price that he gaue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a ransom or price of redemption for vs that he redeemed vs with his pretious blood that God gaue his life for vs sent his sonne a propitiation for our sinnes that with God there is plentuous redemption Catholiks say the same Protestants expressely say the contrarie that Christ could not merite heauen had no place for merit if we respect the iudgment of God did not merite three conditions necessatie to merite wanted in his works that power of meriting in him depended of Gods pleasure and ordination That properly he did not satisfie for vs that his blood did not satisfie Gods iustice that his death was not a sufficient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ransom for all that to merite is seruile and sordid ART XVII WHETHER CHRIST REDEEmed vs by his blood or corporall death SCRIPTVRE EXPRESSELY AFFIRMETH. Coloss 1. ver 22. And you whereas some time alienated and Christ redeemed vs by his death By his blood By he oblacion of his bodie enemies in sense in euill works yet now he hath reconciled in the bodie of his flesh by death vers 20. Pacifying by the blood of his crosse whether the things in earth or the things that are in heauen Hebrews 10. v. 10. In the which will we are sanctified by the oblation of the bodie of Iesus Christ once c. 9. vers 12. By his owne blood entred once into the Holies eternall redemption being found Ephes 1. v. 6. In whome we haue redemption by his blood the remissâ—on of sinnes 1. Peter v. 19. You are redeemed with the pretious blood as it were of an immaculate and vnsported lambe Christ Acts 20. v. 28. The holie Ghost hath placed you Bishops to rule the Church of God which he hath purchased with his owne blood Apocalips 5. v. 9. Thou hast redeemed vs to God in thy blood CATHOLIKS EXPRESSELY AFFIRME S. Thomas 3. part q. 48. art 5.
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
promise wil be abrogated In Philippen 1. ver 28. Certainly the Scripture no where teacheth that the afflictions which the Saintes suffer of the wicked are cause of their saluation Beza in Confess c. 4. sect 19. For these things are not so to be vnderstood as if our workes were cause of our saluation ether wholy or in parte Peter Martyr in Rom. 9. God workes are no true cause of eternall saluation Zanchius l. 5. de Natura Dei cap. 2. q. 7. The workes of the godlie are no true causes of euerlasting happines but onely the meanes by which as it were by degrees the elect are mercifully ledde into the euerlasting and heauenlie cittie Pareus libr. 4. de Iustificat cap. 7. Our aduersarie concludeth false that the kingdome of heauen is giuen for good workes Tilenus in Syntagmate cap. 48. Good workes in respect of No cause at all saluation can be no cause at all THE CONFERENCE Scripture plainely teacheth not onely that we shall possesse the kingdome of heauen because we haue done good workes that we shall reape life euerlasting of the spirit that the soule liueth for iustification that sorrow according to God worketh saluation that afflictiction worketh glorie and is cause of saluation but also in the same manner saieth that the elect shall possesse heauen because they haue done good deeds as it saieth that the reprobats shall goe into euerlasting fire because they haue done ill deeds So it saieth that the soule liueth for iustification as it saieth the bodie dieth for sinne In like sorte it saieth that sorrow according to God maketh saluation as it saieth that sorrow of the world worketh death Euen in the same sorte it saieth that of sowing in spirit we shall reap life euerlasting as it saieth that of sowing in flesh we shall reape corruption And in the same kind of speach saieth that persecution is cause of saluation to those who suffer it as it saieth that it is cause of damnation to those who make it The same say Catholiks Protestants plainely say that affliction is not cause of saluation that the heauenlie in heritance cometh not to vs by workes that the life is not giuen for good workes that we are not rewarded for good workes not saued for workes that saluation dependeth not of workes that workes are no way cause saluation are no cause of it ether wholy or in parte Which do so plainely contradict the Scripture as therefore Illyricus is forced to reproue the Scripture For this he writeth in Claue tractat 6. cit tit de varia bonorum operum praedicat col 551. We heare that toto great effects and praises yea euen saluation it selfe is attributed of the Scripture to good workes It manifestly appeareth that very often to much paise is giuen by Scripture to good workes which doth not agree to them nor is to be attributed if we will speake exactly truely and properly Behould how plainely he saieth that Scripture attributeth to great effects vnto good workes attributeth saluation vnto them attributeth very oftentime to much praise vnto them and such effects as agree not to them nor are to be be attributed to them if we will speake truely But surely if the Scripture attributeth to much to good workes and that which doth not agree to them and which is not to be attributed to them if we will speake truely the Scripture in so doing doth falsely But whether the Scripture or Illyricus know better what is to be attributed to good workes let Christians iudge ART XVI WHETHER GOOD WORKES be a testimonie of iustice and predestination SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Ioan. 2. ver 5. But he that keepeth his word in him in By good workes we know we are in God That we are translated from death God workes make election sure very deed the charitie of God is perfited in this we know that we be in him cap. 3. ver 14. We know that we are translated from death to life because we loue the brethren And ver 21. If our hart do not reprehend vs we haue confidence towards God 2. Peter 1. vers 10. Wherefore brethren labour the more that by good workes you may make sure your vocation and election CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Rom. 9. ver 11. If we beleiue Saint Peter the certaintie of our saluation and consequently of the election is concluded in doing of good workes not in the onely purpose of God PROTESTANTS EXPRESSELY DENIE Confessio Wittenbergensis C. de Confess We know that Workes make but doubt and despaire if we looke vnto our workes we should not onely doubt but also despaire of our saluation Ministri Electorales in Colloq Aldeburg pag. 427. We No certaintie by good must certainely determine out of the word of God deliuered and proposed vnto vs and not out of the feeling of infused newnesse of life as it were by an effect that by faith freely for and by Châ—ist we haue remission of sinnes Caluin 3. Instit c. 2. § 38. If we must iudge by workes how God is affected toward vs I confesse that we can haue but a small ghesse all it De necessitate reform pag. 47. What shall man A small ghesse by workes Matter of doubt and despaire Of trembling find in his workes but matter of doubting and at length of despairing And in Antidot Concili Sess 6. cap. 8. As long as we looke what we are we must tremble before God so farre are we from hauing certaine and vnshaken hope of eternall life In Rom. 4. v. 14. We are vtterly lost and vndone if we be sent to our workes when we must seeke the cause or certaintie of our saluation In 1. Ioan. 3. v. 22. Woe to vs if we looke to our workes Nothing but matter of feare which haue nothing in them but matter of feare Pareus lib. 1. de Iustificat cap. 10. The trust of remission of sinnes nether dependeth nor riseth of a good conscience l. 3. c. 2. Our faith and trust doth reape nothing of our owne disposition but feare of deceit doubt and anxietie Et l. 4. p. 625. Of our owne Of doubt and anxietie accord we graunt that if faith must relie vpon inherent iustice we must not onely doubt of grace and iustice but also perpetually tremble THE CONFERENCE Scripture plainely saieth that we know that we are in God by keeping of his word that we know we are translated from death to life because we loue our brethren that we haue trust toward God if our hart do not reprehend vs that we make our vocation and election certaine by good workes The same say Catholiks Protestants plainely say that by workes we haue no certaine trust that trust nether dependeth nor riseth of a good conscience that by workes we cannot haue anie small ghesse how God is affected towards vs that we are vndone if we must seeke the certaintie of our saluation out of workes that in workes is nothing found
It is a vaine Nether veniall nor mortall sinnes exclude the holie Ghost distinction betwene veniall and mortall sinnes For nether the one nor the other cast of the Holie Ghost but interrupt his efficacie Zanchius de perseuerantia tom 7. col 359. saieth that it cannot be saied without blasphemie that Saints by sinning leaue to be the sonnes of God leese all right of euerlasting life Et col 150. The Holie Ghost departeth not but is contristated with our sinnes Pareus l. 3. de Iustif c. 14. denieth that ether Dauid by adulterie and murder or Salomon by idolatrie or S. Peter by denying Christ lost iustification And l. de Amiss Grat. c. 7. When the spirit ouercometh the flesh there ceaseth not to be flesh in Saints but it abideth tamed In like sorte when the flesh ouercometh the spirit as in Dauid when he fell the Spirit doth not cease to be in Saints but abideth ouercomen and troubled Et c. 11. Reconciliation grace loue adoption not euerie one nay neuer a sinne of the faithfull can dissolue THE CONFERENCE Scripture expressely saieth that who sought iustification in the law were euacuated from Christ were fallen from grace who committeth sinne is of the Diuel and and that no murderer hath life in him The same say Catholiks Protestants expressely say that the faithfull by sinning do not fall from grace that Dauid in adulterie and murder S. Peter in deniall of Christ Salomon in idolatrie lost not iustification that the sinnes of the faithfull take not away the Holie Ghost but onely the vse thereof that the Holie Spirit is in the faithfull when they are ouercomen of the flesh that no sinne of theirs can dissolue grace that no enormious sinne extinguisheth grace Which some Protestants confesse to be against Scripture See lib. 2. cap. 30. ART VII WHETHER SINNE CAN stand with iustice SCRIPTVRE EXPRESSELY DENIETH. 2. Cor. 6. v. 14. What participatiō hath iustice with iniquitie Iustice and Iniquitie stand not together or what societie is there betwene light and darknesse and what agreement with Christ and Belial Wisdome 1. vers 4. Wisdome will not enter into a militious soule nor dwel in a bodie subiect to sinnes CATHOLIKS EXPRESSELY DENIE C. Bellarm. l. 1. de Amiss Grat. cap. 12. Sinne fighteth with grace and cannot remaine together with iustice PROTESTANTS EXPRESSELY AFFIRME Abbots in Diatribam Tomsoni c. 25. Sinne dwelleth together Iustice dwelleth with sinne Faith with infidelitie with iustice in vs. Perkins in Galat. 5. True faith is alwaies mingled with contrarie incredulitie in so much as they who beleiue feele much incredulitie in themselues Luther in Gal. 3. to 5. f. 335. A Christian is together iust and a sinner a freind and enemie of God Et Assert art 31. tom 2. If therefore euerie one be also a sinner whilest he is iust what can A worke partely good partely nought Life death together follow more euidently then that a worke also is partely good partely euill Caluin cont Franciscan libertin p. 471. Behould how contraries may be together in one subiect For life is begun and much of death remaineth In Math. 17. vers 24. Seing faith is no where perfect it followeth that we are partely incredulous In Luc. 1. vers 6. The iustice which in them is praised dependeth of Gods free pardon and therefore he imputeth not that iniustice which remaineth in them Beza lib. Quaest vol. 1. pag. 672. In one and the selfe same Puritie and filth light and darknesse together subiect but in diuers respects are puritie and filth light and darknesse faith and incredulitie Pareus l. 4. de Iustif c. 17. I answere that there is no absurditie that faith hath sometimes dist ust or incredulitie mingled with it and so by accident that faith is sinne l. 1. c. 14. A sinner Faith is sinne by accident The same man iust and and wicked The same worke good and euill beleiuing is in the first moment of iustification iustified by grace and wicked by nature Et lib. 4. cap. 17. Workes are good and not good and worthie of reward and punishmēt but in diuers respects Good in so much as they are of God and done of the regenerate according to the law by faith and to the glorie of God Euill as much as they are defiled by the impure flesh and other sinnes Againe They are worthie of reward in the courte of mercie but worthie of punishment in the courte of Gods iustice THE CONFERENCE Scripture plainely saieth that there is no participation of iustice with iniquitie no societie of light and darknesse that the Holie Ghost dwelleth not in a bodie subiect to sinne The same say Catholiks Protestants plainely say that a man is at once iust and wicked freind and enemie of God that life and death puritie and filth light and darkenesse faith and incredulitie sinne and iustice can be in the same man together yea that the same act can be at once good and ill in the same act faith and incredulitie Which same Protestants confesse to be contrarie to Scripture See lib. 2. c. 30. ART VIII WHETHER SINNES MAY be redeemed by good workes SCRIPTVRE EXPRESSELY AFFIRMETH. Daniel 4. v. 24. Redeeme then thy sinnes with almes and Sinnes redeemed by almes thy iniquities with the mercies of the poore perhaps he will forgiue thine offences Prou. 15. v. 17. By mercie and faith sinnes are purged Et c. By mercie 6. v. 6. By mercie and trueth iniquitie is redeemed CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 2. de Paenit c. 3. Catholiks teach that the temporall paines of the other life may be redeemed by fastings praiers almes and other pious and painfull workes of this life PROTESTANTS EXPRESSELY DENIE Confessio Anglica art 12. Good workes cannot putt away Sinnes not redeemed by all mes our sinnes Confessio Wittemberg cap. de Eleemosyna What need had there beene of the passion and death of Christ if sinne could be blotted out by the merit of almes Hunnius de Iustif pag. 197. Should not Christ haue dyed in vaine for sinnes if they could be redeemed by almes Herbrandus in Compendio loco de bonis operibus If sinnes were redeemed with almes God should seeme iniust condemning the poore for sinnes because he had not giuen them riches as he did to others wherewith they might redeeme their sinnes Caluin 3. Instit c. 4. § 25. Papists say there are manie helps Nor by good workes or charitie whereby we may redeeme our sinnes as tears fasting offerings duties of charitie To such lies I oppose c. In Luc. 7. v. 50. By this speech is refuted their errour who thinke that sinnes can be redeemed by charitie Sadeel de ver peccat remiss p. 113. If expiation of sinnes be giuen to mens workes then is Christ dead in vaine Aretius in locis part 1. f. 90. Inward clensing cometh not of almes If it had beene possible to redeeme sinnes by almes Christ had died in
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
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
Which 1. As farreforth saieth that which in the words of Consecration signifieth As farreforth As saieth he the Pronoune which in those words The bread which I shall giue is my flesh which I shall giue for the life of the world Moulins in his Bucler part 2. pag. 51. saieth that those words Iacob 5. If he be in sinne they shal be forgiuen him signifie as much as health shal be restored to him all sinnes being forgiuen for which God had afflicted him And he addeth in the next page Christ doth teach vs Math. 9. Forgiuen 1. Arise that to say to the sicke Thy sinnes are forgiuen thee and to say Arise and walke are equiualent things Let then he and his fellow Mynisters say Arise and walke when they preach of remission of sinnes They expound also by disparate or quite differeÌ„t things For thus Zuinglius in Schlusselburg lib. 1. Theol. Caluin art 2. Bodie in the words of the Supper may be taken also for the Bodie 1. Churche Church Et in Ioan. 6. to 4. he saieth By which also the words of Christ wax cleare This is my bodie where Bodie is put for Bodie 1. Death Death In lib. de Relig. cap. de Euchar. to 2. Now followeth a rite whereby it appeareth that this is the sense and that Bodie here Is it not a participation of the bodie of our Lord. 1. Cor. 10. is otherwise taken then for the Symboll of his bodie to wit for the Church In lib. de Caena fol. 294. he saith that by Communication of the bodie of Christ by Communion Communion 1. Sermon Chalice 1. Our selues you may vnderstand a sermon or the Church Et 1. Cor. 10. that the sense of these words The Chalice of blessing which we blesse c. is The Cuppe of thankesgiuing with which we giue thanks what other thing I pray you is it but our selues Agayne Blood 1. Christians He calleth the blood of Christ those who trust in his blood Et in Exegesi f. 359. Flesh in this place Ioan. 6. is put for the Diuine Flesh. 1. Diuinitie Bodie and blood 1. Faith Nature In Explic. art 18. to 1. f. 37. Thou seest here Ioan. 6. that the bodie and blood of Christ is nothing els but the word of faith to wit that his bodie dead for vs his blood shed for vs redeemed vs. And in other places oftentimes saieth that the word Bodie in the words of Consecration signifieth a Figure or Symboll of Christ his bodie The same Zuinglius in Exegesi tom 2. fol. 350. thus writeth Eate 1. â—eleiue Vnlesse yee eate the flesh of the Sonne of man c. is as much as who beleiueth not to wit the Ghospell being preached shal be condemned In Ioan. 6. tom 4. To eate bread and flesh is Eate 1. Trust nothing els but to beleiue Againe To eate is to trust In Elenc fol. 30. When faith is saied to saue faith is taken for the election of God In lib. de baptis fol. 61. In the 6. of the Acts the Beleiue 1. Heare word of Beleiuing is taken for to heare the doctrine or to adioyne himselfe to the number of the beleiuers The same man Epist ad Lindouer to 1. fol. 204. Thou seest here 1. Pet. 3. Baptisme Baptisme 1. Faith hath made vs safe fiâ—st that baptisme is taken for faith In lib. de Relig. c. de Baptis to 2. fol. 201. It was cleare to him that they had beene baptized by Apollo that is taught In lib. de Baptis f. 61. We saied that baptisme was taken for the inward Baptisme Faith Baptisme 1. Doctrine faith 1. Pet. 3. Et f. 63. We must note that the words of Baptizing in these words of Paul Act. 16. is taken for doctrine Et f. 81. In what then were yee baptized must not be vnderstood of the externall baptisme of water but of doctrine and instruction In Subsidio ib. f. 254. Baptisme 1. Pet. 3. is taken for Christ when Baptisme 1. Christ he saieth that we are saued by baptisme Et in Resp ad Huber fol. 107. he addeth that Baptisme 1. Pet. 3. is taken for Christ or for the very Ghospell Moreouer l. de Baptis to 2. fol. 73. Baptisme 1. Ghospell he thus writeth They haue oftentimes learned of vs that by water in this place Ioan. 3. ought to be vnderstood the knowledge Water 1. Knowledge Keyes 1. Words of Keyes 1. Faith Keyes 1. Preaching Loose and binde 1. Preach Binde 1. Leaue in error Binde 1. Not beleiue Forgiue 1. Assure of Christ and the comfort of faith Et in Explic. art 50. to 2. f. 92. The keyes are nothing els but the pure word of God and the sincere preaching of the Ghospell In Exegesi ib. f. 258. The keyes are not other thing but faith of the Ghospell Resp ad Luther ib f. 378. It is cleare that the keyes are nothing but the preaching of the Ghospell Agayne in Explic. art 50. to 1. f. 93. We learne that in Luke to loose and binde is nothing els but to preach the Ghospell lib. de Relig. c. de Clauibus to 2. f. 191. It appeareth here that to Binde is nothing els but to leaue in error And in Schlusselb l. 1. Theol. Caluin art 9. The words of Binding and loosing signifie nothing els but to beleiue and not beleiue Perkins in Cathol ref Contr. 3. c. 3. writeth thus I answere that we doe not aske remission of sinnes because we are not certaine of it but rather because that certaintie is weake and infirme that continually indued with new grace of Christ we may dayly increase and be comforted Daneus Contr. 7. pag. 1317. Saints are saied to gouerne the Saintes 1. Christ world Apoc. 2. and 3. We graunt saieth he that the godlie both now and after death doe gouerne the wicked world in so much as Christ gouerneth it of whose kingdome they are partakers as being his members Et to 2. Contr. de Baptis c. 4. he saieth that in those wordes Vnlesse a man be borne of water and the And. 1. Oâ— holie Ghost the particle And is to be taken for the disiunctiue particle Or. Et Contr. de Euchar. c. 10. 11. he will haue the verbe Is in the words of Consecration to stand for Is. 1. Signifieth Signifieth Representeth Sealeth Rainolds in Apol. Thes p. 333. saieth that the Apostle 2. Thessalon 2. in those words Hould traditions c. by the Speach 1. Scripture word Speach comprehendeth other Scriptures or as Iuel in Defens Apol. part 2. cap. 9. sec 1. Will haue it The very substance of the Ghospell Others in Whitaker Contr. 1. q. 6. c. 10. will haue whether put for Also as Beza putteth in the very Whether 1. Also text of that place Whitaker Contr. 11. q. 5. c. 4. by Preists in those words of Preists 1. Chiefe men the psal 99. Moyses and Aaron in his preists will haue to be meant
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
and more by Bullinger in Hospin part 2. fol. 344. Where he saieth Who knoweth not that we are of their number who do not admit this word Substance nor euer would admit it THE CONFERENCE Scripture expressely saieth that Christ gaue to his Apostles his bodie to be eaten and his blood to be drunke that vnlesse we eate his flesh we shall not haue life that his flesh is truely meate The same say Catholiks Protestants expressely say that Christs flesh eaten profiteth nothing nothing at all that Christs true flesh cannot be eaten spiritually can be no way eaten that it is farre from Christs bodie to be truely eaten that Christs bodie is not exhibited in the Supper according to the substance thereof that those words Take eate are not spoaken of Christs bodie that Christs neuer gaue his bodie to be receaued the Euangelists neuer commanded vs to receaue and eate it that what is giuen to be eaten is Christs symbolicall bodie is but symbolicall bread is nothing but bread and wine onely a signe of Christs bodie that Christ gaue bread to the Apostles and not his bodie Which are so coÌ„trarie to the holie Scripture as themselues sometimes confesse it See l. 2. c. 30. ART III. WHETHER CHRIST GAVE the blood of the new testament to be drunke SCRIPTVRE EXPRESSELY AFFIRMETH. Mathew 26. v. 28. Drinke ye all of this For this is my blood The blood of the new testament to be drunâ—k of the new testament CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Mathew 26. vers 28. Christ professeth that what we drinke in the chalice is the blood of the new testament PROTESTANTS EXPRESSELY DENIE Zuinglius in Subsidio to 2. fol. 245. Christ did not giue the Not the blood of the new testament blood of the testament to drinke Which he repeateth againe And of the same opinion all the rest are who ether denie that Christ gaue his true blood to drinke as we haue seene in the former chapter for Christs true blood is the blood of the new testament or denie that the Eucharist is the testament as we shall heare art seq THE CONFERENCE Scripture expressely saieth that Christ gaue the blood of the new testament to be drunke The same say Catholiks Protestants expressely denie it ART IV. WHETHER THE EVCHARISticall Chalice be the testament of Christ SCRIPTVRE EXPRESSELY AFFIRMETH. The Chalice was the new testament Luc. 22. v. 20. Christ saieth This is the chalice the new testament in my blood 1. Corinth 11. vers 25. This chalice is the new testament in my blood CATHOLIKS EXPRESSELY AFFIRME Card. Bellarm. l. 1. de Euchar. c. 11. As for the figure which they put in the word Testament I say there is none there and he auoucheth that the Eucharist is properly the testament of Christ PROTESTANTS EXPRESSELY DENIE Iuel art 10. sect 1. Nether was that cuppe in deed and really the It was not ths new testament new testament So also art 12. sect 16. Willet Cont. 13. q. 1. p. 595. The wine in the cuppe was not the new testament 596. The blood is not the testament Peter Martyr in Hospin part 2. Histor fol. 257. Nether the cuppe it selfe nor the liquor contained in it is indeed the testament Zuinglius in Subsidio to 2. fol. 245. This cuppe was not the blood of the testament nor the testament itselfe De Caena fol. 291. The blood of Christ is not the new testament and much lesse can we say that this drinke is the new testament howbeit it be called by this name And the reason why against the expresse word of God he denieth the chalice to be the testament of Christ he giueth l. de Relig. c. de Eucharist in these words If the cuppe be the testament it followeth that it is the true and sensible blood of Christ Oecolampadius apud Zuinglium to 2. fol. 499. It must needs be that this chalice or cuppe be the signe of the couenant or new testament not the new testament itselfe indeed Beza in Lucae 22. v. 20. edit An. 1565. Wine is called the couenant it selfe whereas it is onely a symbol or badge of the couenant or rather of that wherewith the couenant is made to wit of the blood of the Lord. In Colloq Montisbel pag. 38. I maruail that you call the Supper of the Lord a testament which seemes very strange to me The Supper of the Lord is not the testament itselfe but onely a parte of the testament that is the seale thereof The Cuppe cannot be the testament THE CONFERENCE Scripture expressely saieth that the chalice of the Eucharist is the new testament Catholiks say the same Protestants expressely say that nether the chalice nor the liquor therein contained is the new testament that nether the wine nor the blood of Christ is the new testament that the Cuppe cannot be the new testament but is onely a symbol or badge thereof or rather of the blood wherewith the testament was made That the Lords Supper is not the testament and that it were strange to call it so Which contradictioÌ„ of Scripture is so euident as diuers Protestants confesse it See l. 2. c. 30. ART V. WHETHER AT THE VERIE time of Christs celebration of the Eucharist his bodie was giuen and deliuered and his blood shedde for vs SCRIPTVRE EXPRESSELY AFFIRMETH. Luc. 22. v. 19. And taking bread he gaue thanks and brake Christs bodie was giueÌ„ and his blood shed at Supper and gaue to them saying This is my bodie which is giuen for you And S. Paul 1. Corinth 11. vers 24. in Greek hath which is broken as also S. Mathew 26. vers 28. S. Mark 14. v. 24. S. Luke c. 22. v. 20. speake of the blood or of the Chalice in the present tense Which is shedde CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Math. 26. v. 28. Those words Which shal be shedde for you are to be redde in the present tense according to all the Euangelists in the Greek text and the sense is which is now distributed for you and is by reall participatioÌ„ sprinkled and inwardely powred into euerie one of you PROTESTANTS EXPRESSELY DENIE Iuel art 17. sect 4. Christ gaue his bodie to be broken and his blood to be shedde not at his last supper but onely vpon his crosse and not where else Spalatensis l. 5. cap. 6. sect 229. saieth that the forecited words can be no way true of the present time Peter Martyr cont Gardiner col 354. But I pray you tell vs once what that is which remaineth and is broken If you say Not giuen or shedde at the Supper Accidents you wil be laughed at by children If you say The bodie of Christ you wil be blasphemous Col. 812. But who will say that Christ himselfe or his bodie is broken in the Supper Moulins in his Bucler part 2. pag. 91. Christ did not say that his blood was shedde in the Eucharist Pag. 87. He speaketh of a shedding which was not yet made but to
be made at his death Bucanus in Institution loco 48. Which is giuen is not saied but by change of time present for that which is streight to come for Which shal be giuen to wit on the crosse not in the Eucharist Reineccius to 4. Armaturae c. 19. Christ vsed the time present for the future The same saieth Caluin Admonit vlt. p. 836. Beza in Math. 26. v. 28. Tilenus in Syntagm c. 61. Micronius in Hospin part 2. f. 236. THE CONFERENCE Scripture expressely saieth that at the verie present time of the celebration of the Eucharist Christs bodie is giuen Chrysostom Theophilact Oecum in 1. Cor. 10. is deliuered is broken and his blood is shedde for vs. And the holie Fathers declare how it is most true The Catholiks say the same Protestants expressely say that it is blasphemie to say that Christs bodie is broken in the Eucharist that his bodie is not brokeÌ„ in the Supper that his blood is not shedde in the Eucharist that Christ saied which is giuen for which shal be giuen and tooke the present time for the future Which are so coÌ„trarie to the Scripture as diuers ProtestaÌ„ts confesse it See l. 2. c. 30. ART VI. WHETHER THE CHALICE of the Eucharist was shedde for vs SCRIPTVRE EXPRESSELY AFFIRMETH. Luc. 22. vers 20. This is the Chalice the new testament in my blood which Chalice as is euident in the Greek text shal be The Chalice shedde for vs. shedde for you CATHOLIKS EXPRâ—SSELY AFFIRME D. Stapleton in Math. 26. v. 28 Keeping the grammaticall and right sense of the words of S. Luke as they are in Greek where the Chalice it selfe is saied to be shedde in remission of sinnes by the name of the Chalice we must needs vnderstand not wine but blood in the chalice PROTESTANTS EXPRESSELY DENIE Whitaker ad Ration 1. Campiani The Chalice was not Not shedde for vs. shedde for vs And yet he confesseth that if we stick to the words of the Euangelist we must ether say that the Chalice was shedde for vs or we must make false Greek Beza in Lucae 22. v. 20. These words cannot be vnderstood of the wine much lesse of the Cuppe Musculus in locis titul de Caena But if in Luke we reade Which is shedde for you that is not referred to the Cuppe but to the blood Againe I thinke that the word of Shedding in Saint Luke is not to be referred to thâ— Cuppe of the Sacrament but to the blood THE CONFERENCE Scripture plainely saieth that the Chalice was shedde for vs as is manifest by the Greek text which alone Protestants account authenticall in so much as not onely Lutheran Protestants confesse it but also D. Willet though a a Caluinist For thus he writeth Controu 13. quaest 1. pag. 595. The Paticiple shedde agreeth with the Cuppe not with my blood as the Euangelist saieth The Cuppe was shedde The same say Catholiks Protestants expressely say that the chalice was not shedde for vs that these words cannot be vnderstood of the Cuppe that the word Shedde in S. Luke is not referred to the Cuppe Which contradiction of Scripture is so plaine as manie Protestants confesse it nor can it he auoided by any better colour then by changing the Greek text or by saying that Saint Luke wrote false Greek who yet was an excellent Grecian as is euident by all his writings ART VII WHETHER BREAD BE NEcessarie to make the Eucharist SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 26. v. 26. And whiles they were at supper Iesus tooke bread and blessed and brake and he gaue to his disciples and saied Bread necessarie to the Eucharist Take ye ad eate This is my bodie Ioan. 6. vers 51. If anie man eate of this bread he shall liue for euer and the bread which I will giue is my fâ—â—h for the life of the world 1. Cor. 10. v. 16. The bread which we breake is it not the participation of the bodie of our Lord CATHOLIKS EXPRESSELY AFFIRME S. Thomas 3. part q. 74. art 4. There must needs be bread of wheate without which the Sacrament is not made PROTESTANTS EXPRESSELY DENIE Beza Epist 2. vol. 3. Where there is no vse of bread or wine or no plentie at sometime may no Supper of the Lord be celebrated yes it may be well celebrated if that which is in steed of Bread not necessarie bread and wine ether by common vse or by occasion of the time be taken in place of bread and wine Which very words are repeated by Hospin part 1 Histor c. 2. Tilenus in Syntagmate c. 61. In these countries in which there is no plentie no vse of wheaten bread or wine pressed out of of grapes we doubt not but the Sacrament may be well celebrated if that be vsed for this Symbol which there is in steed of bread and wine Bucanus in Institut Theol. loco 48. What if bread such as we haue and wine wante in any countrie with what signes is the Supper to be celebrated With those earthlie elements and corporall meats which all men in that countrie vse for bread and wine meate and drinke So also teacheth Homius Disput 47. nether is it disliked of Peter Martyr in 1. Cor. 10. Caluin also apud Bezam epist 25. alloweth other drinke in steed of wine in places where wine wanteth THE CONFERENCE Scripture plainely saieth that the Eucharist is to be made of bread Catholiks say the same Protestants plainely say that bread is not necessarie That where bread wanteth there it may be made of other meats ART VIII WHETHER THE EVCHARIST may be made of azime or vnleauened bread SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 2. ver 17. is saied that Christ celebrated the Eucharist the first day of the Azimes Et Marc. 14. v. 12. The first Christ vsed azime bread day of the Azimes when they sacrificed the Pasche Luc. 22. v 7. the day of the Azimes wherein it was necessarie that the Pasche should be killed Now in the dayes of the Azimes it was forbidden Exod. 12. and 13. that there should be anie leauen bread amongst the Iewes and commanded that he should die who in that time had eaten leauen bread CATHOLIKS EXPRESSELY AFFIRME S. Thomas 3. part q. 74. art 4. The custome of celebrating in azime bread is more agreable to reason PROTESTANTS EXPRESSELY DENIE Beza l. quaest respons vol. 3. I say freely that there is a To vse azime is a blemish sauoureth Iudaisme duble blemish in those Churches which rather vse azime then leauen bread For that sauoureth Iudaisme and is lesse agreable to our daily meat Lobechius Disput 12. thus writeth The Zuinglian Caluinists LeaueÌ„ bread necessarie despising azime bread with a Pharisaicall pride yea cursing it do thrust leauen bread vpon the Church vnder opinion of necessitie Pareus Colleg. Theol. 9. disput 26. It must be houshould bread for analogies sake THE CONFERENCE Scripture plainely saieth that Christ instituted the Eucharist the first day