in Math. 6. v. 12. To remit sinne is nothing els but not to exact the punishment thereof Piscator in Thesibus l. 1. p. 428. The remission of sinne is nothing els but not to punish for sinne Kemnitius de Origine Iesuitarum c. de Peccato The remission of sinne is one thing the abolition is an other Or as Luther saied in the words cited It is one thing for sinne to be remitted an other to be taken away THE CONFERENCE Scripture expressely teacheth that God taketh away sinne putteth out sinne as a cloud or mist that he maketh our iniquities as farre from vs as the East is from the West that he found no iniquitie in Dauid that there is no damnation in them who are in Christ Iesus The same say Catholiks Protestants expressely teach that manie sinnes innumerable sinnes great sinnes worthie of death great filthinesse worthie the wrathe of God remaine truely remaine are continually in those that are iustified that sinne liueth and preuaileth in the regenerate that sinne is not taken away no sinne quite taken away that it is not made to be no more that remission of sinne is nothing but forgiuenesse of the punishment Which are so contrarie to Scripture as sometimes Protestants confesse it See lib. 2. c. 30. ART VI. WHETHER SINNES BE simply forgiuen SCRIPTVRE EXPRESSELY AFFIRMETH. Ioan. 20. v. 23. Whose sinnes you shall forgiue they are forgiuen Sinnes simply forgiuen them CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 5. de Amiss Grat c. 7. Nether can it be graunted without impietie that the sentence of the Apostle that there is no damnation in the Iustified is not simply true PROTESTANTS EXPRESSELY DENIE Pareus l. 5. de Amiss Gratiae c. 7. It is most true that sinnes Not simply forgiuen are not simply remitted but with continuall praier of remission Et l. 4. de Iustif c. 17. he saieth that Christ doth not absolutely cleanse his people The same teacheth Illyricus in Apologia Confess Antuerpiensis c. 3. and all Protestants who say as we haue seene before that sinnes remaine in the iustified and that they are still guiltie of sinne and deserue damnation and that remission of sinnes is nothing but forgiuenesse of punishment For if onely punishment be forgiuen the iustified if the sinne stil remaine in them by which they are guiltie and deserue damnation manifest it is that sinne is not simply remitted to them THE CONFERENCE Scripture simply saieth that sinne is remitted The same say Catholiks Protestants simply say that sinne is not simply remitted ART VII WHETHER ALL THAT ARE iustified be equally iust or holie SCRIPTVRE EXPRESSELY DENIETH. Iob. 1. v. 8. Hast thou considered my seruant Iob that there None like to Iob. is not the like to him on the earth a man simple and right and fearing God and departing from euill Numbers 12 v. 3. Moises was the mildest man aboue all men Moises mildest of all mē that dwelle vpon the earth Math. 8. v. 10. I haue not found so great faith in Israel Greatest faith Greatest loue Ioan. 21. v. 15. Iesus saied to Simō Peter Simon of Ihon louest thou me more then these Apoc. 22. v. 11. He that is iust let him be iustified yet and let the holie be sanctified yet CATHOLIKS EXPRESSELY DENIE C. Bellarm. l. 3. de Iustif c. 16. Lutherans teach that all iust men are equally iust so that none is iuster then an other nor the same increaseth in iustice PROTESTANTS EXPRESSELY AFFIRME Luther in Math. Math 7. to 7. fol. 96. A Christian is as good and Euerie Christian as holie is S. Peter holie as S. Peter and Paul nether is anie greater or better then he Postilla in Domin 24. S. Peter is not better then the theife on The B. Virgin excelleth not the sinner We are as holie as the Saints Better then they the crosse Marie the mother of God doth not excell Marie the sinner In festo Natiu Mariae We are as holie as Marie and the other Saints If they were now vpon earth they would not be ashamed to subiect themselues to me and to all and to honour vs as better then they Brentius homilia in die Visitationis Marie is not preferred before all weomen for her owne holinesse or other such like vertues Polanus in Disput priuatis periodo 1. disput 37. One is not None more iust then an other No lesse then Christ more iust then an other before God Pareus l. 2. de Iustif c. 7. By Christs iustice imputed to vs we are accounted no lesse iust then Christ himselfe at least keeping the proportion of the head and members THE CONFERENCE Scripture expressely saieth that there was none on earth like to Iob that Moises was the mildest man vpon earth that there was not so great faith in Israel as in the Centurion that Peter loued Christ more then others that the iust may be yet iustified The same say Catholiks Protestants expressely say that euerie Christian is as good and holie as the Apostles that we are as holie as our B. Ladie and the Saints in heauen that we are better then they that we are are as iust as Christ himselfe that one is not more iust then an other ART VIII WHETHER THERE IS ANIE iustice or grace inherent in the iustified SCRIPTVRE EXPRESSELY AFFIRMETH. Daniel 6. v. 22. My God hath sent his Angel and hath shut Iustice in Daniel vp the mouthes of the Lyons and they haue not hurt me because before him iustice hath beene found in me Luc. 1. v. 28. And the Angel being entred in saied vnto her B. Virgin full of grace Haile full of grace our Lord is with thee Act. 6. v. 8. And Steuen full of grace and fortitude Ephes 4. vers 24. Putte on the new man which according to God is created in iustice and holinesse of trueth 2. Tim. 1. v. 6. Resuscitate the grace of God which is in thee by Grace in Timothe the imposition of my hands CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Rom. 4. v. 2. The Scriptures plainely teach inherent iustice in man PROTESTANTS EXPRESSELY DENIE French Confession art 18. Casting away all opinion of vertues No opinion of vertue No iustice in vs. Not a crume of iustice or merits we rest altogether in the obedience alone of Christ Caluin in Rom. 8. v. 3. There can be no iustice in vs. In Gal. 3. v. 6. Seing men haue no iustice in them they get it by imputation De caena p. 2. There is none of vs who can finde anie crūme of iustice in himselfe There is no good in vs. Et in Confess fidei p. 158. We openly confesse that there is nothing in vs which if God looke vpon he may not iustly condemne Beza in Confess cap. 4. sect 8. Faith compelleth vs to confesse Nothing in vs but cause of damnatiō that there is nothing in vs besides causes and proofes of damnation Humfrey ad Ration 2. Campiani p. 142.
causes betwene euen to infidelitie it selfe by an absolute decree of reprobation which goeth before all causes Episcopius apud Hom. in Specim Contr. Belg. p. 36. Great iniustice and hypocrisie should be attributed to God if by a secret will he did define and ordaine that those things should be done which by his reuealed will he forbiddeth and will not haue done Arminius ib. saieth Bellarmin obiecteth against the opinion of our Doctors that thereof will follow that God is the Author of sinne that God truely sinneth that God alone sinneth and that sinne is no sinne By this complainte I see no wrong done to your doctrine Perkins They teach that God doth command sinne as we haue proued l. 1. c. 2. art 6. Which to be blasphemie confesseth That he commandeth sinne Beza in Resp ad Acta Montisbel pag. 182. in these words That God commandeth that which he will not punisheth that which he commandeth is the author of euill surely all these things are full of horrible impietie and blasphemie And Zanchius in Depuls calum to 7. col 255. I haue alwaies taught that it is blasphemie to say that God commandeth men to sinne They teach that God doth push and tempt men to That he tēpteth to sinne sinne as is to be seene l. 1. c. 2. art 7. And yet Caluin Resp ad Nebulon. p 732. saieth Was it a doubtfull blasphemie that God pusheth men to sinne And in 1. Ioan. 3. v 8. It is proper to the Deuil to push men to sinne De Praedest pag. 711. If euer I had saied that it had beene done by the instinct of the holie Ghost that the first man should forsake God perhaps Pighius might iustly iusult ouer me Beza de Praedest vol. 1. Theol. p. 404. The name of Tentation doth not agree to God sith it signifieth nothing but inticement to euill which God can no waies doe In Math. 3. v. 3. Tentations which entice vs to euill come not but from Satan And in Respons ad Acta Montisb part 2. pag. 186. Nether he being infinitly good could push a created good to euill Melancthon in Schlusselb l. 1. Theol. Caluin artic 8. They doe inferre that God doth push the mynds and hearts of men to doe wickedly this is a damned error Et lib. de Causa peccati to 2. That same Cyclopicall cauillation of some is to be reiected that therefore God sinneth not in pushing men to euill because there is no law for God This Cyclopicall imagination is detestable Whitaker ad Rat. 8. Camp God did not adde new spurres to Dauid and Iudas for to sinne God forbidde that anie Christian should so much as thinke so Hutter in Anal pag. 683. It cannot be saied or thought without great wickednesse or impietie and blasphemie that God is the efficient impelling inclining cause of sinne They say that God imposeth necessitie or forceth men That he forceth to sinne to sinne as is shewed lib. 1. c. 2. art 8. which to be blasphemie confesseth Whitaker libr. 8. cont Dur. sect 7. We haue alwaies reiected as blasphemous that God doth force and push men to sinne and putteth euill wills into them Kemnice in locis part 1. pag. 169. condemneth this proposition God forceth to sinne And Moulins in Arnolds flights saieth That God doth push and necessitate to sinne is a horrible and Diuelish doctrine They teach that God doth iustifie a wicked man remaining That he iustifieth the wicked wicked as appeareth l. 1. cap. 2. artic Which to be blasphemous is acknowledged by Tilenus in Syntagm c. 41. in these words We denie not that he is made and is iust whome God pronounceth iust which surely the iust iudgement of the most iust iudge doth require whose iudgement is according to trueth They say that God doth not care for good works as That he careth not for good workes we haue shewed l. 1. cap. 2. art 13. of which doctrine thus speaketh Melancthon Resp ad art 24. Bauar What a horrible and barbarous speach is this And Kemnice in loc part 2. tit de bonis oper termeth it a fanaticall paradox They say that God hath no will to saue all nor calleth That he hath no will to saue all all to him as is to be seene l. 1. cap. 2. art 19. And neuer the lesse liber Cōcordiae c. 11. pronoūceth that these doctrines are false horrible and blasphemous That God hath no will that all men should doe pennance and beleiue the Ghospell That when God calleth vs to him he hath no will in earnest that all men should come to him That God will not that all should be saued but that some not for their sinnes but onely for the decree purpose and will of God are destinated to damnation so as by no means they can obtaine saluation The same opinions Herbrand in Compend Theol. loc de Elect. condemneth as blasphemous And Gerlachius to 2. disput 16. saieth Impious blasphemous and pernitious to mens saluation are the doctrines that follow That God willeth not that euerie men be saued That it is false that God hath made all mankinde for no other end then for saluation That God doth not call men to saluation Grauer in absurdis Caluin c. 5. sect 31. This opinion of Caluinists that God hath no will that all men be saued is extremely impious and blasphemous In like manner Iames Andrew in Colloq Montisb p. 421. 422. They teach that God of himselfe willeth the death That he willeth death damnation and damnation of men as appeareth l. 1. cap. 2. art 22. And yet Adamus Francisci in Margarita Theol. loco 17. condemneth as blasphemous these opinions That God hath destinated the greatest number of men to eternall damnation for the mere pleasure of his will That he neuer loued those whome he hath destinated to damnation That our first fathers fell by Gods decree will and ordinance That Christ died for the Elect onely That the merit of his passion pertaineth to the Elect onely That the promises of the Ghospell are not vniuersall That God doth not in earnest call thereprobates by the Ghospell That the reprobate cannot be cōuerted That the elect falling into sinne retaine grace Gerlachius also Disp 16. cit saieth that these are blasphemous positions The reprobate are reprobated without any desert of theirs That God sometime doth by his word signifie that he willeth that which he willeth not and that he will not that which indeed he will That the Ghospell is promulgated to some that they may be indurated Homius disp 60. writeth thus If any should teach that God hath decreed by his absolute will without any respect of sinne to dāne men and to punish thē with euerlasting torments he doubtlesse should blasphemously attribute manifest iniustice to God And Remonstrantes in Collat. Hagae after they had recited this opinion of the Cōtrare monstrantes That God doth reprobate some for his pleasure and not for their sinne so that he
that are adiudged to eternall punishment Not cause of damnation are not therefore damned because they sinned Onely incredulitie damneth See more art 10. Scripture Euerie one of vs for him selfe shall render account Account is to be giuen of sinnes to God That euerie one may receaue the proper things of the bodie as he hath done ether good or euill Protestants If workes come into iudgment we are all damned Not to be giuen These sinnes shall not come to account before God See more art 11. Scripture reporteth that Dauid saied of him selfe I haue Dauid did ill done ill before thee Protestants Dauid neuer committed sinne The regenerate He did not ill commit noe sinne See more art 12. Scripture reporteth these words of Dauid I am he that Dauid him selfe sinned haue sinned I haue done wickedly Protestants The elect him selfe doth not sinne but sinne that Not him self dwelleth in him The true faithfull or regenerate doth not sinne See more art 13. CHAPTER XVII OF IVSTIFICATION SCripture Abraham was he not iustified by workes Abraham iustified by workes Not by workes Man iustified by workes Not by workes Sinnes forgiuē for loue Not for loue Protestants Abraham was not iustified by his good workes He was iustified by no other thing at all but by faith See art 1. Scripture Doe you see that by workes a man is iustified Protestants We saye they are not iustified by workes we can not be iustified by workes See art 1. cit Scripture Manie sinnes are forgiuen her because she loued much Protestants Not because the woman loued much therefore her sinnes were forgiuen her See art 1. cit Scripture By workes a man is iustified and not by faith Man not iustified by faith onely By faith onely Some iust before God None iust before God onely Protestants We are iustified by faith onely By faith onely we receaue remission of sinnes See more art 2. Scripture They were both iust before God Protestants Before God none is iust none can be iust Where shall anie such iust be found amongst men See more artic 3. Scripture You are cleane The blood of Christ cleanseth vs Some cleane from all sinne Protestants The beleiuers are iust and yet vncleane The None cleane pious man is in him selfe vncleane and filthie See more art 4. Scripture As farre as the East is from the west hath he made Sinnes taken from the iustified Not taken frō them our iniquities farre from vs. There is no iniquitie found in me Protestants In the regenerate there are manie sinnes and great filth Innumerable sinnes euen such as are worthie of death remaine in the regenerate See more art 5. Scripture Before him God iustice hath bene found in me Iustice in mē No iustice in them Protestants There can be no iustice in vs. There is no inherent iustice in the iudgment of God See more 8. Scripture To him that beleiueth in him who iustifieth the Some inherēt thing imputed No inherent thing imputed Men not certaine of grace Certaine impious his faith is reputed to iustice Protestants What is inherent is not imputed See more art 9. Scripture Man knoweth not whether he be worthie of loue or hatred Protestants It is lewednes to say that none can know by certaintie of faith that he hath obtained grace See more artic 10. Scripture Ye are fallen from grace Some fall frō grace None fall frō grace Protestants It is impossible for those that beleiue to fall from grace The elect neuer fall from grace The faithfull neuer fall from the grace of God See more art 12. Scripture Thou by faith doest stand Be not highly wise but VVe must feare feare Protestants That is not to be suffered that they exhort vs VVe must not feare to feare I cannot be damned vnlesse Christ be damned See more art 13. Scripture If the iust man shall turne away him selfe from his Some reprobates iustified Noreprobates iustified Man prepareth his hart He prepareth it not iustice and doe iniquitie in his sinne which he hath sinned in them he shall dye Protestants No reprobate is iustified The elect only repent and doe good workes See more art 14. Scripture It perteineth to a man to prepare the harte Protestants In our conuersion to God we haue our selues wholy passiuely A man is like a blocke in his conuersion See more art 15. CHAPTER XVIII OF EVERLASTING LIFE AND DEATH SCripture Your reward is very great in heauen You shall receaue Saluation a reward or retribution No reward or retribution There is a crowne of iustice No crowne of iustice Faith alone saueth not It saueth Some already suffer the paines of hell None yet suffer the paines of hell Hell a place of torments No place the retribution of inheritance Protestants That he saueth is mere grace not a reward or retribution See more art 1. Scripture There is laied vp for me a crowne of iustice Protestants Paule acknowledgeth nothing in the whole course of saluation but mere grace See more art 2. Scripture Shall faith be able to saue him Protestants Faith alone saueth By faith alone we are saued See more art 3. Scripture As Sodome and Gomorrha and the citties adioyning in like manner hauing fornicated c. were made an example sustaining the paine of eternall fire Protestants It is a false position that the soules suffer in hell before the bodies See more art 6. Scripture Lest they also come into this place of torments Protestants We must not imagin that hell is anie certaine definite and corporall place A locall hell is a fiction See more art 7. Scripture Departe from me ye cursed into fire euerlasting Hell fire true fire Protestants They feigne that the soules of men and diuels Not true fire are tormented in hell with true and corporall fire See more artic 8. CHAPTER XIX OF GODS LAW SCripture My yoke is sweet and my burden light Gods law possible Not possible Some haue kept Gods law None haue kept it Some haue loued God with all their hart None haue loued him so Gods law in the harts of some In the harts of none We pray to fulfill Gods will We pray not so Keeping the cōmandments necessarie to life Not necessarie Protestants The law is impossible to be kept It is impossible to keepe the commandments See more art 1. Scripture I haue kept thy law They haue kept thy word Protestants No man performeth the law or euer performed it See more art 2. Scripture faieth of Iosias He returned to our lord in all his hart and in all his soule and in all his power according to all the law of Moises Protestants There was no Sainte who in this mortall life loued God with all is soule with all his hart with all his power See more art 3. Scripture The law of God in his hart Protestants Euen after regeneration the word of the law is not properly saied to be in
whomsoeuer you shall finde call to the mariage Mark 16. vers 15. Going into the whole world preach the Ghospell to all creatures CATHOLIKS EXPRESSELY AFFIRME Card. Bellarmin de Amiss Grat. c. l. 2. 9. The Scripture teacheth that God inuiteth all to him PROTESTANTS EXPRESSELY DENIE Perkins in Casibus conscient cap. 7. It is euident that the promise of saluation is not to be taken as vniuersall without exception or restriction God inuiteth not all Beza de Praedestinat cont Castel p. 417. Christ doth not inuite simply all vnto him Et in quaest Respons p. 655. See with how conuincent reason that vniuersall vocation is refuted Vocation is not vniuersall Wherefore not vocation much lesse that vniuersall election can and must be assigned but onely an indefinite vocation Zanchius in Supplicat ad Senatum Argent to 7. col 57. That God in earnest calleth all is to be vnderstood according to his reuealed will to wit so farre as he calleth all by the outward preaching of the Ghospell not excluding any but not according to his secret will In depuls calum col 260. The promises Promises pertaine not to all do not pertaine indeed vnto all but onely to the elect And col 261. There is an other reason why God doth not giue them reprobates faith nor euer simply promised it to them Bucanus in Institut loco 36. Is not the vocation and remission Not remissiō vniuersall Mathew 11. 28 It is rather indefinite Vrsinus in Miscellan p. 74. If the vniuersall promise belonged to all men what a masse of absurditie and impietie would follow Pareus in Galat. 3. lect 43. The promises are vniuersall to the beleiuers but not vniuersall to the incredulous for they belonge not to them Therefore it sufficeth not to vrge the vniueruersall articles All Of all Stosselius apud Zanchium l. 2. epistolorum The Ghospell Nor the Ghospell belongeth onely to the elect THE CONFERENCE Scripture expressely saieth that Christ called all that are burdered and commanded to preach to all creatures The same say Catholiks Protestants expressely say that Gods vocation is not vniuersall that God in earnest calleth not all that the promise of saluation is not vniuersall parteineth onely to the elect that the Ghospell belongeth onely to the elect Which are so opposite to the Scripture as diuers Protestants confesse it See lib. 2. c. 30. ART XXII WHETHER GOD OF HIM selfe will the death and damnation of men SCRIPTVRE EXPRESSELY DENIETH. Ezechielis 33. v. 11. Liue I saieth our Lord God I will not the death of the impious but that the impious be conuerted from God willeth not death his way and liue c. 18. v. 23. Why is the death of a sinner my will saieth our Lord God and not that he conuert from his wayes and liue Et ver 32. Because I vill not the death of him that dieth saieth our Lord. He made not death Wisdome c. 1. v. 13. God made not death nether doth he reioice in the perdition of the liuing Tobie 3. 22. For thou art not delighted in our perditions Ecclesiast 15. vers 11. Impious men are not necessarie for him CATHOLIKS EXPRESSELY DENIE Gard. Bellarmin l. 2. de Grat. lib. arb c. 16. The sinnes of men and not the onely will of God are the cause of positiue reprobation that is of that act wherewith God will adiudge reprotes to euerlasting punishment PROTESTANTS EXPRESSELY DENIE Whitaker Conc. vlt. p. 693. God predestinated to eternall God predestinateth to death whome and why he would Sinne not the cause of damnation God worketh and willeth death death whome he would and because he would Pag. 694. The onely cause of reprobation whereof we speake is Gods will mynd and decree Perkins de Praedestinat to 1. col 123. Sinne is not the cause of the decree of damnation See Willet cont 18. q. 1. p. 855. Luther l. de seru arbit to 2. fol. 450. The hidden God worketh life death and all in all Agayne He will not the death of a sinner to wit in word but he willeth it with his vnsearchable will Caluin 3. Institut c. 22. § vlt. If we cannot giue a reason No reason of reprobation but Gods will Some created todamnation and to perish why God vouchsafeth mercie to his elect but because it so pleaseth him nether shall we haue any other thing why he reprobateth others them his will Cap. 21. § 5. To some eternall life is preordinated to others eternall damnation Therefore as euerie one is created to ether end c. In Roman 9. ver 18. Salomon teacheth shat the wicked were of purpose created for to perish Beza in Rom. 9. v. 11. Who gather that God in those whom from all eternitie he destinated to reprobation and perdition was moued thereto by their foreseene incredulitie ill life are greatly deceaued In Explicat Christianismi cap. 5. Reprobates he created to the end that he might be glorified in their iust condemnation In Colloq Montisbel p. 447. He created ordained and destinated the reprobates to eternall damnation for causes knowne to him selfe alone And de Praedestinat vol. 3. p. 438. God of his mere will and therefore not for any respect of foreseene worthines or vnworthines hath destinated to hatred and perdition whome he would ether particular men or whole nations And this doctrin he termeth the foundation of his faith Bucer in Matth. 6. What he saieth that he will not the death of the impious and of him that dieth but would rather haue him returne and liue is to be vnderstood of them onely whome he hath chosen to be conuerted and liue Peter Martyr in Rom. 9. It lesse despleaseth men if they be God hateth and reprobateth for his mere will saied to be predestinated and chosen then to be saied to be hated and reprobated for Gods mere will without all respect of deserts and yet there must be the same reason of both Et libr. de libro arbit tom 3. locorum It seemeth at first sight absurd that some should be created of God for to perish yet the Scripture Some created to perish Gods will the only cause of reprobation saieth it Musculus in locis tit de reprobis The cause of reprobation is not to be attributed to the future wickednes of the reprobates but to the onely will of God Piscator in Thesibus lib. 2. p. 182. God made man to fall It He made men to fall is false that God hath not need of a sinner Page 235. Nether is this simply true that God is not the beginning or cause of perdition P. 245. Reprobation is absolute that is depending of the mere pleasure of God and not vpon the condition of incredulitie foreseene Marlorat in Rom. 9. v. 22. What inconuenience is it to say Some made to destructiō that these were made to destruction Zanchius de Praedestinat c. 1. to 7. They take from God his Some created to
death to be destroied right who say that it is false that God created some to life others to death onely that he might shew his mercie in them and his power and iustice in these cap. 4. He createth some to this end to be destroied c. 6. That one is saued or damned we must needes confesse that Gods will was and is the cheefest Et apud Schusselburg l. 4. Theol. Caluin art 8. Gods will is the first and vnauoidable Gods will the first cause of perdition cause of the perdition of them that perish And l. 3. de natura Dei c. 4. q. 4. As for that place of wisdome Death entred into the world by the enuie of the Diuel and if there be any such others in which death is attributed to the Diuel as to the Author we answere that it doth not follow that God willeth God author of death not death or is not the author of it For the same effect may proceed from diuers causes Bucanus l. 4. Syntagm c. 10. The cause efficient and mouing for which the decree of affirmatiue or negatiue reprobation was made of God is not sinne The true and onely mouing cause for which the decree of reprobation was made is Gods pleasure or free will See manie more like sayings of Protestants in my Latin booke l. 1. art 22. THE CONFERENCE Scripture expressely saieth that God of him selfe will not the death of the impious or of him that dieth yea God sweareth that he will not his death and the Scripture addeth that God made not death that it entred by the Diuel that impious men are not necessarie for God The same say Catholiks Protestants expressely say the contrarie that God will the death of a sinner with his vnsearchable will that he is the Author of death that he created men to perdition death and damnation that he is the beginning the first vnauoidable cause of the perdition of them that perish That he predestinateth to death whome he would and why he would that sinne is not the cause of the decree of damnation That sinne is nether efficient nor mouing cause of negatiue or affirmatiue reprobation but onely the pleasure and free will of God ART XXIII WHETHER GOD DAMNETH men for sinne SCRIPTVRE EXPRESSELY AFFIRMETH. Matth. 25. v. 41. Then he shall saye to them also that be at God damneth for sinne his left hand Get ye away frō me you cursed into fire euerlasting For I was an hungred and you gaue me not to eate c. CATHOLIKS EXPRESSELY AFFIRME C. Bellarmin l. 2. de Grat. lib. arb c. 16. The Scriptures euerie where teach that by the iust iudgment of God euerlasting punishment is rendred vnto sinne PROTESTANTS EXPRESSELY DENIE Luther l. de seru arb tom 2. fol. 461. This most of all offendeth God damneth men for his mere will Respecteth not deserts in those that are to be damned Damneth those that deserue not common sense or naturall reason that God for his mere will doth forsake harden and damne men Fol. 465. Let vs I pray you feigne that God must be such a one as respecteth deserts in them who are to be damned Shall we not in like manner auouch and graunt that he respecteth deserts in them who are to be saued And fol. 466. It is now incomprehensible how it is iust that he damneth them that deserue not and yet is beleeued Zanchius apud Schusselburg l. 4. Theol. Caluin art 8. Here we saye that there is no other cause of mens damnation thē Gods mere pleasure Rennecber 16. The cause of damnation or reprobation is not to be saught in men but Gods will is the cheefest and supreme cause thereof Also Gryneus 16. Sinnes are Sinne not the cause of damnation not the cause why men are damned And Spindlerus 16. Sinne can no way be the cause why men are damned THE CONFERENCE Scripture expressely saieth that men are damned and adiudged to hell fire for sinne The same say Catholiks Protestants expressely say the contrarie that sinnes are not the cause why men are damned that can no way be the cause why men are damned that there is no other cause of mens damnation then Gods mere pleasure that God damneth those who deserue it not that he respecteth not deserts in those that he damneth that he damneth men for his mere will And thus much of Gods inward and outward acts toward sinne good works and mankinde let vs now see something of his power ART XXIV WHETHER GOD BE ALmightie and can doe all things SCRIPTVRE EXPRESSELY AFFIRMETH. Genes 17. v. 1. Our Lord appeared vnto him and saied vnto God is almightie him I am the God almightie Iob. 42. v. 2. I know thou canst doe all things Mathew 19. v. 26. With God all things are possible The same is repeated Marke 10. and 14. Luke 1. vers 36. There shall not be impossible with God any word CATHOLIKS EXPRESSELY AFFIRME Card. Bellarmin l. 3. de Euchar. c. 2. All diuines write that Gods power is not absolute God is saied to be almightie because he can do all that implieth not contradiction SCRIPTVRE EXPRESSELY AFFIRMETH. Caluin in Resp ad Nebulon. p. 730. Caluin euerie where earnestly reiecteth that deuise of Gods absolute power which the Sophisters prate of in their scholes Which he repeateth de Praedest 728. de Prouid 755. 1. Inst c. 17. § 2. l. 3. c. 23. § 2. in c. 25. Isaiae Beza cont Heshusium vol. 1. p. 299. That saying of thine All thinges are possible to God hath some exception P. 300. You forsouth shall teach vs that Gods omnipotencie must not Gods omnipotencie limited Some things impossible to God be tied to that order which willingly he hath appointed to him selfe And pag. 302. He saieth that God can no more put Christs bodie in two places at once then he can make new Gods In Colloq Montisbel p. 27. God cannot make that Christs bodie be substantially in many places at one time Lib. quaest vol. 1. p. 658 God cannot make that one and the same bodie be substantially in many places or in any place not coextended to the place Which also he repeateth Respons ad Acta Torgens vol. 3. p. 60. Peter Martyr Respons ad Gardiner obiect 11. We complaine that you alwaies obiect Gods power whereas this Christs To which Gods power doth not extend Gods omnipotencie not without exception Beareth not some things bodie to be at once in manie places is of that kinde of things to which Gods power doth not extend And lib. 1. Epistolarum Zanchij pag. 408. We warne the godlie that Gods omnipotencie which we beleiue is not to be beleiued without all exception Sadeel ad art 14. aburat We haue shewed that Christs bodie cannot be really present in many places at once and that Gods omnipotencie cannot beare this And yet these men say that their faith can make present things that are to come absent and farthest of as
PROTESTANTS EXPRESSELY DENIE Whitaker ad Ration 8. Campiani Thou saiest that Protestants Christ was ignorant teach that Christ was ignorant And why may they not teach so Zuinglius in c. 2. Lucae Christs soule dayly profited whereas from the beginning he knew not all things Caluin in Math. 21. v. 18. There is no absurditie if we say that according to his humanitie he knew not what kind of tree Knew not trees it was In c. 24. v. 36. It was no inconueniencie that Christ according to mans knowledge was ignorant of some thing In Lucae 2. v. 40. His soule was subiect to ignorance Beza in Colloq Montisbel p. 177. We must acknowledge that Christ in the time of his humiliation according to his humanitie Was ignorāt of manie things was for vs ignorant of many things And p. 250. being asked Whether Christ according to his soule be searcher of hearts he answered No. Gallastus in l. 2. Irenei cap. 49. Christ was so ignorat as he He was tought as we be learnt and was tought as men are Daneus Controu 2. p. 143. Christs soule was truely ignorant and knew not some things Christ knew not where Lazarus He knew not Lazarus his graue Nor figges on the tree Was subiect to childish ignorance his corps was laied Pareus l. 5. de Amiss Grat. c 14. Christ knew not figges on the tree Serranus Cont. Hayum parte 3. pag. 289. Luke testifieth that he was subiect to childish ignorance and forgetfulnesse THE CONFERENCE Scripture expressely teacheth that Christ knew all things that should come vpon him that he knew all things that he knew all men that he knew whar was in man that he knew letters though he had not learnt that in him were all the treasures of wisdome and knowledge The same say Catholiks Protestants contrariwise teach that Christ as man knew not all things was ignorant of manie things was subiect to childish ignorance and forgetfulnes knew not the hearts of men knew not where Lazarus his bodie was laied knew not figges on the tree knew not what kinde of tree it was and was so ignorant as he needed to be tought as men are And this ignorance of Christ Serranus lib. cit pag. 290. calleth the ground of their saluation Which is so opposith to Scriptures as some Protestants confesse it See lib. 2. c. 30. ART XI WHETHER CHRIST AS MAN were truely a sinner and hatefull to God SCRIPTVRE EXPRESSELY DENIETH. Hebrews 7. ver 26. For it was seemly that we should haue Christ separated from sinners such a high preist holie innocent impolluted separated from sinners c. 1. Peter 1. v. 19. You are redeemed with pretious blood as it were of an immaculate and vnspotted lambe Christ And c. 2. v. 22. Who did not sinne nether was guile found in him Mathew 3. c. 17. And be hould a voice from heauen saying God well pleased in Christ This is my beloued Sonne in whome I am well pleased CATHOLIKS EXPRESSELY DENIE D. Stapleton l. 7. de Iustific c. 10. It is not onely new but also a blasphemous kinde of speech to call Christ a sinner ether by imputation or any way at all In Math. 26. ver 39. We must maintaine that Christ nether had any inconsiderate desire nor saied any thing that deserued correcting nor offered vnmeasured requests nor wanted a mild moderation PROTESTANTS EXPRESSELY AFFIRME Perkins in Cathol reform Controu 4. c. 4. We may with Christ truely a sinner reuerence to his maiestie in good manner say that Christ was a sinner and that truely And De Serm. Dom in Monte to 2. col 212. We may most certainly affirme that Christ by and for our sinnes was made a sinner not in but by imputation Luther in c. 53. Isaiae to 4. fol. 222. He is the greatest sinner Christ the greatest sinner so that there is none greater then the Sonne of God And fol. seq addeth that He is wicked guiltie of death and vnder the power of the Diuel and hel In c. 3. Galat. to 5. fol. 348. All the Prophets saw this in spirit that Christ was to be the greatest theefe murderer adulterer robber sacrilegious so that none euer in the world was greater If thou denie him to haue beene a sinner and accursed denie that he suffered and died And fol. 350. he calleth it most sweet doctrin and most full of comforte that Christ for vs was made a curse that is a sinner obnoxious Christ not innocent to the wrath of God And 351. We must not imagin Christ to be innocent as the Sophisters and almost all the Fathers Hierome and others haue done In Psal 22. to 3. He seemeth in him selfe to swallow the temptation of blasphemie which was almost breacking out as it were floting betwene praise and blasphemie Postilla in Domin 2. post Epiphan He vnciuilly reiected the Vnciuilly reiected his mother most modest admonition of his Mother And maketh our B. Ladie thus complaining of him He rudely reiecting hath dishonored me and with so vnciuill an answere hath shamed me before so many guests Illyricus in Confess Antuerpien cap. 6. He may be most truely called a sinner by the most mightie imputation of his Father Et in Claue Scripturae part 5. col 858. God made Christ Hatefull to God by imputation a sinner or iniust guiltie hatefull to God The like he hath part 2. col 534. and in 2. Corint 5. ver 21 In Math. 3. v. 15. he saieth that Christ by imputation was the Had need to be clensed vncleanest of all and had need to be clensed by baptismes and iustices Caluin in 2. Corint 5. v. 21. How are we iust before God As Christ was a sinner In Math. 26. v. 39. he writeth I confesse that Christ had an abrupt desire Betwixt violent fluddes of tēptations he as it were wauered with desires now on one side now on the other He correcteth and recalleth a request which sodainly escaped him This praier of Christ was not thought of but the force and vehemēcie of sorrow did wrest frō him a speech which by and by was corrected The same Violence made him for the present forget the heauenlie decree that for that moment he did not thinke himselfe to haue beene sent on this condition to be the redeemer of mankind In c. 27. v. 46. But it seemeth absurd that a speech of desperation should proceed from Christ The answere is at hand For albeit the sense of the flesh did apprehend destruction yet faith abode fast in his harte In ver 47. So we see Ouerwelmed with desperation that he was vexed on euerie side that being ouerwhelmed with desperation he gaue ouer calling vpon God Which was to renounce his saluation In Ioan. 12. v. 27. By flying death he confesseth his delicatenes Beza in 2. Corint 5. ver 21. Christ was for vs made sinne that is a sinner not in him selfe but by the guilt of all our sinnes
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
Ether the doores of themselues opened to Christ or he passed through the walls Piscator in Respons ad Buscherum c. 13. As if it were not more probable that Christ by his diuine power did open the shut doores More of their like sayings may be seene in my Latin booke chapt 2. art 23. THE CONFERENCE Scripture expressely saieth that Christ entred to his disciples the doores being shut and when the doores were shut The same say Catholiks Protestants expressely say that the doores were not shut in the instant of Christs entrance that Christ truely opened the doores that the doores of themselues opened and gaue place Which doctrin diuers Protestants confesse to be contrarie to Scripture See lib. 2. c. 30. ART XXIV WHETHER CHRIST PENEtrated the Heauens SCRIPTVRE EXPRESSELY AFFIRMETH. Hebrews 4. v. 14. Hauing therefore a great high Preist that Christ penetrated the Heauenes hath penetrated the Heauens Iesus the Sonne of God CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 3. de Euchar. c. 6. It cannot be temerariously saied of the bodie of Christ that the Heauens were broaken when he ascended to his Father PROTESTANTS EXPRESSELY DENIE Vorstius in Antibellarm p 402. The question is begged in Did not penetrate heauē all the examples which are bought to proue penetration of quantites whereas in truth no such thing is any where redde in Scripture Spalatensis lib. 5. de Republic cap. 6. num 182. I admit no penetration Gualterus in Ioan. 20. calleth it a monstruous new doctrin to say that twoe bodies can be at once in the same place Tilenus in Syntagm cap. 8. saieth that Christ ascended without penetration of quantities And the Ministers in the Conference at Paris 1588. affirmed that he could not ascend but renting and breaking the Heauens THE CONFERENCE Scripture expressely teacheth that Christ penetrated the Heauens The same say Catholiks Protestants expressely teach that in Scripture there is no example of penetration that they admit no penetration that it is a monstruous new doctrin that Christ ascended without penetration and could not ascend but by renting the heauens ART XXV WHETHER CHRISTS DO IN heauen pray for vs SCRIPTVRE EXPRESSELY AFFIRMETH. Ihon 14. ver 16. And I will aske the Father and he will giue Christ our aduocate with the Father Maketh incession for vs. you an other Paraclete 1. Ihon 2. v. 1. But and if any man shall sinne we haue an aduocate with the Father Iesus Christ the iust Rom. 8. vers 34. Christ Iesus that died yea that is risen also againe who is on the right hand of God who also maketh intertercession for vs. Hebrews 7. v. 25. Whereby he is able to saue also for euer going by himselfe to God alwaies liuing to make intercession for vs. CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 1. de Sanctis c. 20. Christ praieth for all Et. l. 2. de Missa c. 8. Christ is our onely immediate intercessor with his Father Tolet in Ihon. 16. Annot. 35. The holie Fathers teach that Christ in heauen as man praieth his Father for vs albeit some denie it but improbably PROTESTANTS EXPRESSELY DENIE Peter Martyr in 1. Corint 13. But they must know that Christs intercessiō with the Father for vs is nothing else but that Christs intercession nothing but c he is alwaies present with the Father and that by his prosence because he was deliuered to death for vs Gods mercie towards the elect is most speedily obtained Caluin in Ioan. 16. v. 26. But when it is saied that Christ praieth for vs to his Father we must not imagin any carnall thing of him as if falling at his Fathers fect he humblie made Maketh not būble praier praier but the vertue of his Sacrifice wherewith he once pacified God to vs being euer of force this effectuall blood with which he clensed our sinnes and the obedience which he performed are a continuall intercession for vs. And in Rom. 8. v. 34. he saieth that because his death and resurrection are in steed of an eternall intercession and haue the efficacie of a liuely praier he is saied to intercede for vs. The like hath Perkins de Serie Causarum to 1. col 21. Bezain Confess c. 4. sect 16. Nether therefore may we imagin Praieth not as a Suppliāt that Christ as a Suppliant praieth for vs but he reconcileth vs to the Father by the perpetuall odour of his onely sacrifice and maketh our praiers effectuall before God Bucanus in Instit Theol. loco 35. Christ not by a gesture or praier as casting himselfe at his Fathers feet doth humbly pray for vs but both by the merite and vertue of his death and also by offering our praiers to the Father The like say others as may be seene in my Latin booke c. 2. art 25. THE CONFERENCE Scripture expressely saieth that Christ in heauen is our aduocate asketh for vs maketh intercession for vs. The same say Catholiks Protestants expressely say that Christs intercession is nothing else but his presence with his Father that he doth not humbly make praier for vs that his death and resurrection are in steed of praier that he praieth not for vs as a Suppliant that he doth not humbly pray for vs. A SVMME OF THIS CHAPTER OF CHRIST In the former Chapter we shewed that Protestants crie that we make a new God and that this fault rather falleth vpon them now we will shew that they obiect the like vnto vs concerning Christ and that themselfes are faultie therein M. Perkins in Cathol reform Controu 9. cap. 11. thus writeth of Catholiks They worshippe an other Christ then we doe And in Conflictu Christi cum Diabolo tom 2. col 130. The Papists Christ is a feigned Christ In Apocal. 2. col 189. The Papists Christ is a false Christ yea Protestants new Christ an idol of Christ But out of that which hath beene related in this chapter it will appeare that the Catholiks Christ is the true Christ described vnto vs by the Scripture and that the Protestants Christ is a quite different and opposite Christ For the Christ which Scripture and Catholiks propose is as he is man to be worshipped to be called vpon head of the Church lawmaker iudge can forgiue sinnes worke miracles None of which things agree to the Protestants Christ According to Protestants Christ as man was ignorant most truely a sinner was afraied of his saluation but not according to Catholiks According to Scripture and Catholiks Christ merited some thing for himselfe truely merited our redemption and that by his bodilie death or blood nether was his blood corrupted but according to Protestants he merited nothing for himselfe merited not our redemption with a iust price but by acceptation of his Father nor by his corporall death but by some greater matter and his blood was corrupted nor is now any more in being According to the Scripture and Catholiks Christ died for the wicked for the damned for all descended into hell was free
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.
regenerated ether by baptisme or at the time when they are baptized finally that baptisme profiteth none but is a vanie and vnprofittable thing What Christians I pray the are these who make this account of their Christendome And these sayings are so repugnant to Scripture as sometimes Protestants confesse it See l. 2. cap. 30. ART VIII WHETHER IN BAPTISME euen sinnes to come be pardoned SCRIPTVRE EXPRESSELY DENIETH. Act. 8. v. 21. S. Peter speaketh thus to Simon Magus already Sinnes to come not forgiuen in baptisme baptized Doe pennāce therefore frō this thy wickednesse and pray to God if perhaps this cogitation of thy hart may be remitted thee 1. Cor. 5. v. 5. S. Paul commandeth a Corinthian baptized for incest to be deliuered to Sathan that his spirit may be saued in the day of our Lord. CATHOLIKS EXPRESSELY DENIE C. Bellarm. l. 1. de baptismo c. 18. Catholiks gather that the efficacie of baptisme doth not extend it selfe vnto the time to come but onely to the time past for it pardoneth sinnes committed and not yet remitted PROTESTANTS EXPRESSELY AFFIRME Perkins in Serie Causarum c. 33. In baptisme once administred Sinnes prēsent and to come forgiuen in baptisme is giuen remission of sinnes not onely past and present but also of those that are to come all your life time The like he hath in Galat. 3. to 2. Whitaker lib. 8. cont Dur. sect 101. Who are baptized are baptized in Christs death but Christs death auaileth to wash away not onely those sinnes which goe before baptisme but also those which follow in all the life time The like he hath Cont. 2. q. 5. 7. p. 515. Willet Cont. 12. q. 6. p. 579. Baptisme is a seale of remission of sinnes for the confirmation of our faith euen of those which are committed after baptisme as well as of sinnes done before Therefore baptisme sealeth vnto vs the remission of all our sinnes going before or following after Bezal Quaest resp vol. 3. p. 344. Baptisme therefore doth not abolish onely sinnes past Yea the fruite thereof stretcheth through the whole life of the faithfull And in Hebr. 10. v. 11. Whosoeuer is sprinkled with blood of Christ is deliuered for euer from sinnes past and to come Et Epist 5. The fruit of baptisme is the sealing of adoption the ablution from sinnes both past and to come Daneus de baptismo cap. 18. tom 2. Howsoeuer that grace and remission of sinnes be sealed vnto vs it pertaineth as is referred in all Christs sacramēts to blot out all our sinnes past present and to come Zanchius in sua Confessione cap. 18. to 8. For baptisme is not giuen in remission onely of originall or sinnes past but of all for all the life time Festus Homius in Disp 44 Remission of sinnes not onely of those which were committed before baptisme but also of those which are to be committed all the life is sealed in baptisme vnto the faithfull More of their like sayings may be seene in my Latin booke c. 9. art 8. THE CONFERENCE Scripture plainely teacheth that a baptized man must doe pennance for remission of such sinnes as he committeth after baptisme that a baptized man was deliuered to Sathan that his soule might be saued The same say Catholiks Protestants plainely teach that in baptisme is giuen remission of sinnes past present and to come that baptisme auaileth for sinnes that follow all the life time that baptisme is a seale of remission of sinnes as well committed after as before that whosoeuer is once sprinkled with Christs blood is deliuered for euer of all sinnes past and to come that in baptisme is giuen and sealed to the faithfull remission of all sinnes to be committed all their life time Which is to oppen a brode way to all wickednesse And whereas Protestants haue falsely saied that the Pope giueth pardons for sinnes to be done we see that they Protestants pardon to sinne manifestly giue such pardon to all and euerie one that is baptized or iustified with them ART IX WHETHER THE CHILDREN of the Faithfull be borne and abide in state of damnation vntill they be baptized SCRIPTVRE EXPRESSELY AFFIRMETH. Ephes 2. v. 3. And we were by nature the children of wrath Children of faithfull borne in state of damnation as also the rest Rom. 5. v. 12. As by one man sinne entred into this world and by sinne death and so vnto all men death did passe v. 15. For if by the offence of one manie died v. 18. Therefore as by the offence of one vnto all men to condemnation so also by the iustice of one vnto all men to iustification of life The same also is cleare by the places before cited for the necessitie of baptisme CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in 1. Cor. 7. v. 14. It is a new and profane paradoxe of Caluin that the children of Christian parents are borne the sonnes of God PROTESTANTS EXPRESSELY DENIE Perkins de baptismo tom 1. col 842. Baptisme doth not Not in sote of damnation make the children of Christian parents the sonnes of God but onely doth seale vnto them the couenant of grace and certifieth them that they are comprehended in it In Gal. 2. v. 15. Originall sinne which is hidden from beginning in them is not imputed to them The children of the faithfull are borne Saints Willet Cont. 12. q. 3. p. 565. The children of the faithfull are Are holie holie already euen before they be baptized Zuinglius in 1. Co. r 12. tom 4. The children of Christians are In the Church with in the Church and bodie of Christ euen before they be Christened Caluin 4. Instit cap. 16. § 31. Who are borne of faithfull parents Are Saints are by supernaturall grace Saints § 32. Streight after they are borne they are had and acknowledged of God for children In Actor 8. v. 37. I say that the children of the godlie are borne Members of Christ children of the Church and from the wombe reputed members of Christ And de ve◠reform pag. 349. he stretcheth this fauour not onely to the immediat children of faithfull parents but also manie generations after and as he saieth 4. Instit c. 16. § 9. to the thousand generation And seing that there is no man in the world who is a thousand generations from Noe he must say that all children whosoeuer at lest all the elect are borne saints and in state of grace saluation Beza l. cont Heshus vol. 1. Theol. p. 307 The children of Are Saints the faithfull are saints before God euen from the wombe The like hath Confessio Heluet. cap. 20. Gallica artic 35. Peter Martyr in locis Class 2. c. 8. and others commonly as also may appeare by what hath beene saied before art 4. Nay sometimes they say that euen the children of Infidels are borne in state of grace and saluation Zuinglius de baptismo to 2. f. 91. Infants which are borne Infidels
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
the constitution of Holie in Gods sight the world that we should be holie and immaculate in his sight in charitie 1. Ioan. 3. vers 7. He that doth iustice is iust euen as he also is iust CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Session 6. cap. 7. Being indued with iustice of God we are not onely reputed but also are named and are iust PROTESTANTS EXPRESSELY DENIE Illyricus in Math. 20. v. 12. Surely so it is in religion and before None is iust before God God and especially in the kingdome of Grace where all depende of free mercie and none is iust Et in Praef. partis 2. Clauis saieth that Papist take to iustifie amisse of reall and not of imputatiue iustice Reineccius to 4. Armaturae cap. 15. Nether doth God looke vpon vs but in his Sonne whereupon it cometh to passe that we we seeme quite others then we are As looking through glasse We seeme to God others then we are which is greene yellow or of some other colour the things which me behould seeme to vs to be of the same colour of which the glasse is through which we see So to God I speake humanely for the weaknesse of the flesh beholding and considering vs in his Sonne we seeme to be of his colour and shyning with his iustice and innocencie And thereby he seing and touching vs thinketh that he toucheth his owne naturall Sonne as Isaac speaking to Iacob his yonger Sonne thought he spoake to Esau his elder sonne And the same example of a great glasse or spectacles vseth Zanchius l. 2. de Natura Dei c. 2. Hunnius de Iustif p. 19. reiecteth it as Popish doctrine that by iustification a man is made indeed iust Zuinglius in Luc. 1. to 4. Before God none can be iust None iust before God Not iust but held iust Not iust indeed Caluin 3. Instit c. 19. § 2. It is not inquired there in Iustification how we be iust but how though vniust and vnworthie we may be held for iust c. 11. § 11. Let him graunt that they are counted iust who are not indeed Againe He is iust not indeed but by imputation In Math. 12. v. 37. The Papists thinke it absurd that we say a man is iustified by faith because they expound it to be made and be iust indeed But we meane to be accounted iust and to be absolued in the iudgment of God In Luc. 18. v. 19. This place plainely telleth what is properly to be iustified As if we were iust to wit to stand before God as if we were iust In Rom. 3. ver 25. I haue already eftsones admonished that men are not iustified because they be such indeed but by imputation In 2. Cor. 5. v. 21. How are we iust before God foresooth as Christ is a sinner In Antidoto Concil sess 6. c. 8. They of Trent affirme that we Not truely iust are truely iust and not onely reputed De Caena p. 2. Let vs be assured that we though we be wicked and vncleane neuerthelesse are acknowledged and receaued of the Lord and also helde for iust Et Concione 158. in Iob. Where shall any such iust be found None iust amongst men Beza in Math. 12. v. 37. Paul testifieth that we being not in Not in our selues iust but accounted so our selues iust yet are iustified in Christ apprehended by faith that is accounted for iust and so absolued Pereus l 1. de Amiss Grat. c. 6. It is more sure to say that they Zacharias and Elizabeth were iust and faultlesse before God and men not absolutely but by imputation of iustice Of the same opinion are all others who say that for God to iustifie men is not to make them iust but onely to declare or pronounce them such THE CONFERENCE Scripture expressely saieth that Noë was iust before God Iob iust before God Zacharias and Elizabeth iust before God that God chose vs for to be iust in his sight that he made Christ sinne for to make vs the iustice of God and that who doeth iustice is iust euen as God also is iust The same say Catholiks Protestants expressely say that none is iust that in iustificatiō it is not enquired how we are iust but how we are helde for iust that to be iustified is not to be iust that the iustified are not indeed iust not truely iust but so reputed that before God they are no otherwise iust then Christ was a sinner that we appeare quite others to God then we are that God looking vpon vs and touching vs taketh vs for his owne Sonne as Isaac tooke Iacob for Esau ART IV. WHETHER THE IVSTIFIED be cleane SCRIPTVRE EXPRESSELY AFFIRMETH. Ezech. 36. v 25. And I will powre vpon you cleane water and The iustified be cleansed you shal be clensed from all your contaminations Ioan. 13. v. 10. And you are cleane c. 15. v. 3. Now you are cleane Are cleane for the word which I haue spoaken to you 1. Cor. 6. ver 11. And these things certes you were but you are washed you are sanctified Ephes 1. v. 4. He chose vs in him that we should be holie and Immaculate immaculate in his sight in charitie Tit. 2. vers 14. Who gaue himselfe for vs that he might redeeme vs from all iniquitie and might cleanse to himselfe a people acceptable Hebr. 9. v. 14. How much more shall the blood of Christ who Cleansed frō dead workes by the Holie Ghost offered himselfe vnspotted vnto God cleanse our conscience from dead workes 1. Ioan. 1. v. 7. And the blood of Iesus Christ his Sonne cleāsetb Cleāsed from all sinne vs from all sinne CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 5. can 5. There is no damnation to them who are truely buried with Christ by baptisme to death who walke not according to the flesh but putting of the ould man and putting on the new which is created according to God are made innocent vnspotted pure harmelesse and beloued of God PROTESTANTS EXPRESSELY DENIE French Confession art 11. Euen they who excell in holinesse Defiled with manie sinnes are defiled with manie sinnes as long as they liue in this world Luther in Confutat Latomi to 2. f. 218. The beleiuers are Vncleane iust and yet vncleane Zuinglius in Explanat artic 39. All men are vniust before Vniust God Caluin 3. Institut cap. 15. § 5. Though we be vncleane he is cleanesse to vs. In Rom. 4. v. 5. None shall come to the iustice of Impious faith but he that shal be impious in himselfe In v. 20. He pronounceth Ouerwhelmed with sinne to hould vs for iust and we are ouerwehlmed with sinne The like he hath in the places cited in the former article Beza in Rom. 4. v. 5. Who iustifieth the impious that is accounteth him iust in Christ who is himselfe impious Iunius l. 4. de Eccles c. 11. The pious man is in himselfe vncleane Filthie and filthie
parte in working But this is wrongly giuen to man that he obeyeth preuenting grace with an attending will Et ib. § 10. It is false that men are drawne willingly Which also he hath in Ioa. 6. v. 44. In Actor 9. v. 5. The Papists attribute the praise of our conuersion He doth not cooperate to Gods grace but in parte onely because they imagin that we cooperate Beza in Confess cap. 4. sect 17. There can be no concurse of Doth not concurre grace and free will when the Spirit of God by his mere grace freeth vs from sinne Pareus l. 6. de Grat. lib. arbit c. 9. God taketh away the ill will and maketh a good In this the Scripture attributeth no operation to the will but mere passion THE CONFERENCE Scripture plainely teacheth that a man must prepare his soule prepare his hart turne himselfe from iniquitie make a new hart cleanse and sanctifie himselfe The same say Catholiks Protestants plainely teach that a man doth not cooperate not concurre hath no parte in working is merly and purely passiue in his conuersion is like a block that the conuersion of a sinner is the worke of God alone as the raising of the dead yea that a man in his conuersion actually resisteth and rebelleth against God ART XVI WHETHER AFTER IVSTIFIcation there remayne at anie time any temporall punishment due SCRIPTVRE EXPRESSELY AFFIRMETH. 2. Reg. 12. vers 14. Nathan saied to Dauid Our Lord hath Dauid punished after he was forgiuen taken away thy sinne thou shalt not die Neuerthelesse because thou hast made the enemies of our Lord to blaspheme for this thing the sonne that is borne to the dying shall die Numbers 20. v. 12. And our Lord saied to Moises and Aaron Also Moises and Aaron Because you haue not beleiued me to sanctifie before the children of Israel you shall not bring in the peoples into the lād which I will giue them Et Gen. 3. v. 17. Punishment is imposed vpō Adam because he had eaten of the forbidden aple and yet it is not doubted but his sinne was forgiuen him CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 14. c. 8. The Councel declareth that it is altogether false and contrarie to the word of God that the fault is neuer remitted of God but that all the punishment also is pardoned PROTESTANTS EXPRESSELY DENIE Caluin in Luc. 21. v. 43. Away with that naughtie deuise of No punishment after forgiuenesse the retaining of punishment when the fault is remitted In Rom. 4. v. 6. The Scholastiks do fable that the fault being remitted punishment is retained of God Beza in Math. 6. v. 12. It is not onely false but also a fond and foolish opinion of the Sophisters who thinke that punishmēt being retained the fault is remitted Daneus Contr. 6. p. 1204. It is an errour that the fault being remitted any punishment is retained Bullinger de Iustific Serm. 6. What I pray you had Christ Anie temporall punishment cōtrarie to Christs suffrances profited vs if yet punishment temporall were exacted of vs for sinnes Spalatensis l. cont Suarem c. 2. The fault is neuer remitted but the whole punishment is with all pardoned THE CONFERENCE Scripture plainely saieth that Dauid was punished with the death of his sonne euen after his sinne was remitted The like it saieth of Moyses Aaron and Adam The same say Catholiks Protestants plainely say that it is false foolish and erroneous to thinke that the fault being remitted anie temporall punishment is retained that Christ had profited vs nothing if anie temporall punishment were exacted of vs for sinne Which is so coūtrarie to Scripture as sometimes Protestants themselues confesse it See lib. 2. c. 30. THE SVMME OF THIS CHAPTER OF iustification Out of that which we haue rehearsed in this chapter clearly appeareth that the Protestants doctrine of Iustification is quite contrarie to the holie Scripture For the Scripture and Catholiks with it teacheth that iustification is of workes and not of faith onely that the iustified are iust indeed and before God that they are cleane and that the sinnes from which they are iustified remaine not in them that there is in them inherent grace or iustice and that it is imputed to them that they are not certaine by infallible faith that they are iustified that pennance goeth before iustification that iustification may be lost and that the iustified ought to feare lest he fall that iustificatiō is not proper to the elect that a sinner cooperateth to his iustification and that sometimes after iustification temporall punishment remaineth All Which Protestants denie It appeareth also that Protestants euen in this matter keepe their ould custome of stealing For they take from iustification the vertue of abolishing sinne in those that are iustified and of making them truely iust and cleane and of giuing them internall iustice and of making that it be imputed to them They take also from it that it can be communicated to the reprobates And thus much of Iustification CHAPTER XVII OF LIFE AND DEATH EVERLASTING ART I. WHETHER LIFE EVERLASTING be a reward SCRIPTVRE EXPRESSELY AFFIRMETH. MATH 5. v. 12. Be glad and reioyce for your reward Reward in heauen Euerlasting life rendered to vs. is very great in heauen Rom. 2. v. 6. God will render to euerie man according to his workes to them truelie that according to patience in good worke seeke glorie and honour and incorruption life eternall Colossens 3. ver 24. Knowing that you shall receaue of our Heauenlieinheritance a retribution or reward Lord the retribution Beza and the Anglish Bible translated Reward of inheritance CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 6. c. 16. Euerlasting life is to be proposed to those who worke well to the end and hope in God both as a grace mercifully promised to the childrē of God by Christ Iesus and as a reward and to be faithfully giuē by Gods promise to their good workes and merits PROTESTANTS EXPRESSELY DENIE Perkins in reformed Catholik Contr. 5. p. 110. The kingdome Kingdome of heauen not a reward properly Not a reward or recompēse of heauen is called a reward not properly but by a figure or by resemblance Ministers of Saxonie in Colloq Aldeburg pag. 6. reiect this proposition Life euerlasting is giuen for good workes as a reward or recompense Illyricus in Math. 5. v. 12. The Lord calleth goods to come a Called a reward by abuse reward abusiuely And in Clane part 2. tractat 6. col 545. It vseth to be called sometimes a reward by abuse Gerlachius to 2. disput 26. These guifts do not properly deserue the name of a reward Zuinglius de Prouidentia cap. 6. to 1. These are hyperbols By ouerlashing of speech and ouerlashesse If thou wilt enter into life keepe the commandments Who shall do the will of my father c. and what other promises soeuer haue beene made to workes Et in 2. Cor. 5. to 4. Not
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
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