because you haue loued me Protestants The obedience which the faithfull giue to him is not so much a cause why he continueth his loue towards them as an effect of his loue See art 17. Scripture When you shall haue done all things that are commanded We ought to doe good workes you say we are vnprofitable seruants we haue done that which we ought to doe Protestants Thou owest nothing to God but faith This phrase We ought not of the law A faithfull man ought to doe good workes belongeth not to Christians See more art 18. Scripture I haue inclined my hart to do thy iustification for We may doe good for reward We may not euer for reward Protestants If thou pray fast c. Beware thou doest it not for that end that thou maiest reape anie temporall or eternall profit See more art 19. CHAPTER XV. OF GOOD VVORKES IN PARTICVLER SCripture I say to the vnmaried and to widous It is good for It is good not to marrie them if they so abide Protestants It is not good for a man to be single for it is not It is not good pleasant not honest nor profitable See more art 1. Single life counsâ—lled Noâ— counselled Scripture Art thou loose from a wife Seek not a wife Protestants Paule will haue vniuersally all to be married God pronounceth the sentence that he will haue none to be vnmarried See more art 4. Scripture He that ioyneth his virgin in matrimonie doth Virginitie is a vertue well and he that ioyneth not doth better Protestants Virginitie is no vertue but a thing indifferent Not a vertue We thinke that virginitie is nothing See more articul 2. Scripture He that ioyneth his virgin in matrimonie doth Virginitie better then marriage Not better well and he that ioyneth not doth better Protestants Single life in it selfe is much more baser then marriage To beget children is the cheefest worke after preaching See more art 3. Scripture Who departed not from the temple by fastings and Fasting seruice of God praiers seruing night and daye Protestants Fasting of it selfe is an indifferent thing It is a No seruice of God naughtie superstition to thinke that fasting is a parte of Gods seruice See more art 5. Scripture This kinde of Diuels is not cast out but by Fasting driveth away Diuels It driueth theÌ„ not praier and fasting Protestants The ridiculous Papists make fasting an antidote to driue away Diuels See art 6. Scripture I Daniell mourned the dayes of three weeks desiderable Choice of meats good bread I did not eate and flesh and wine entred not into my mouth Protestants We hould this distinction of meats to be foolish Not good and wicked Choice of meates vpon certaine dayes S. Paule attributeth to the doctrin of Diuels See more art 7. Scripture I desire that praiers be made for all men Praier to be made for all Not for all Protestants Nether must we pray for euerie one We must not make praiers for the sinnes of the reprobates See more artic 8. Scripture It is a holie cogitation to pray for the dead that Good to pray for the dead they my be loosed from sinnes Protestants We detest praiers for the dead That forme of Not good praier God giue the dead a happie resurrection is to be reiected Praier in an vnknowne language good See more art 9. Scripture saieth of one praying in the Church in an vnknowne tongue Indeed thou giuest thankes well Protestants We detest praiers in an vnknowne tongue It is Not good repugnant to Scripture and contrarie to sense of nature See more art 12. Scripture Vow ye and render to our Lord your God Vowes good Not good Protestants Vowes are against the ordinance of God vowes do not become Christians See more art 14. Scripture If thou will be perfect goe sell all thou hast Forsaking of riches counselled Not counselled and giue to the poore and thou shalt haue treasure in heauen Protestants The forsaking of goods hath no commandment nor counsell in Scripture See more art 16. Scripture Almes deliuereth from all sinne and from Almes deliuereth from death Not from death Penall workes a parte of pennance No parte of pennance death Protestants Almes deliuereth not from temporall death nor from eternall death See more art 15. Scripture If in Tyre and Sidon had beene wrought the miracles that haue bene wrought in you they had done pennance in hairecloth and ashes Protestants Ashes sackcloth was no parte of pennance Sackcloth and ashes are only an externall signe of pennance See more art 18. Scripture The child grew and was strengthned in spirit Eremiticall life good and was in the deserts vntill the daye of his manifestation in Israel Protestants Eremiticall life is clownish sauage and farre Not good from ciuilitie See more art 20. Scripture God saw their Niniuites workes that they were The Niniuites peÌ„nance true Not true conuerted from their euill way c. Protestants The pennance of the Niniuites was not true pennance See more art 19. CHAPTER XVI OF SINNE SCripture He that committeth sinne is of the Diuell Great sinners are of the Diuell Not all Protestants Nether the faithfull who sinne by chance or of them selues by weaknes but such as giue them selues to sinne serue the Diuell and ought to be called Sonnes of the Diuell See more art Scripture You are euacuated from Christ that are iustified Sinne putteth out of grace in the law you are fallen from grace Protestants Not anie enormious sinne obscureth grace much It putteth not lesse extinguisheth it The faithfull sinne but fall not from grace See more art 6. No murderer hath life Some murderer hath Iustice standeth not with sinne It standeth with sinne Sinne to be redeemed with almes Not to be redeemed with almes Sin purged by workes Not purged by them Great sinne seperateth from God Seperateth not Sinne cause of damnatioÌ„ Scripture No murderer hath life euerlasting abiding in him selfe Protestants Dauid a murderer was not yet quite spoiled of spirituall life not yet depriued of iustification See more art 6. cit Scripture What participation hath iustice with iniquitie Protestants Sinne dwelleth together with iustice in vs. A worke is partly good partly euill See more art 7. Scripture Redeeme thou thy sinnes with almes Protestants Should not Christ haue died in vaine for sinnes if sinnes could be redeemed with almes See more art 8. Scripture By mercie and faith sinnes are purged Protestants If purging of sinnes be giuen to mens workes then is Christ dead in vaine See art 8. cit Scripture Nether fornicatours nor adulterers shall possesse the kingdome of God Protestants Sinne shall not drawe vs from Christ though we commit fornication or murder a thousand times a daye See more art 9. Scripture Departe from me ye accursed into euerlasting fire for I was an hungred and you gaue me not to eate Protestants Those
Protestants expressely say that such kinde of praier is to be condeÌ„ned and expressely forbidden of the Apostle ART XIII WHETHER WE BE COMmanded to say our Lords praier SCRIPTVRE EXPRESSELY AFFIRMETH. Luc. 11. ver 1. 2. One of his disciples saied to him Lord teach We are commanded to say our Lords praier vs to pray as Ihon also taught his disciples And he saied to them when you pray say Father c. Math. 6. vers 9. Thus therefore you shall pray Our Father c. CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 1. de bonis operibus cap. 4. Our Lords praier excelleth all other formes of praier in authouitie breuitie perfection order efficacie necessitie In necessitie because there is no other forme of praier which all Christians in the very words are commanded to keepe and vse but this PROTESTANTS EXPRESSELY DENIE Bucer in Mat 6. Note pray in this manner not these words Not commanded as the common people hitherto was foolishly perswaded thinking that they had praied well when they had mumbled vp these words Nether are we here taught in what words we should pray but what we ought to aske with hartie desire Caluin in Math. 6. v 9. Christ biddeth not his disciples pray in these words but onely sheweth them whither they ought to referre all their desires and praiers THE CONFERENCE Scripture expressely saieth that Christ commanded that wheÌ„ we pray we say Our father The same say Catholiks ProtestaÌ„ts expressely say that Christ taught vs not to say these words that he taught not what words we should pray withall that it is a foolish persuasion to thinke that the recitall of our our Lords praier were a good praier Which is so contrarie to Scripture as some Protestants coÌ„fesse it See lib. 2. c. 30. ART XIV WHETHER IT BE LAWFVLL to vow any thing to God SCRIPTVRE EXPRESSELY AFFIRMETH. Psal 75. v. 12. Vow ye and render to our Lord your God Lawfull to vow Isaie 19. v. 21. it is saied of the time of Ghospell And they shall vow vowes to our Lord and pay them Eccles 5. vers 3. If thou hast vowed anie thing to God differre not to pay it But whatsoeuer thou hast vowed pay it CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 2. de Monachis c. 17. Vowes haue neuer ceased in Christs Church since the promulgation of the Ghospell PROTESTANTS EXPRESSELY DENIE Tindal in Fox his Actes p. 1138. Vowes are against the ordinance Vnlawfull of God Which Fox there mantaineth Luther de Ratione Confitendi to 2. fo 28. I for my parte could wish that there were no vowes at all among Christians besides these which which we made in baptisme De Captiuit Babylon fol. 77. One thing here I adde which I would that I could perswade all men that is that all vowes whatsoeuer were taken away and auoided fol. 78. It is not a litle contrarie to Christian Contrarie to Christian life life that a vow is a certaine ceremoniall law a humane tradition or presumptioÌ„ from which the Church is freed by baptisme Vrbanus Regius de Noua vet doctrina tom 2. fol. 26. Iudaical That rite of vowing was Iudaical and is now abolished as sacrifices are Zuinglius in Explanat art 30. I speake of vowes in generall Contempte of God that by Christ they are abolished To vow is a curiositie contempte and abasing of God and exaltation of men Wherefore Sinfull seing vowes proceed of perfidiousnesse and fight against God they are sinnes Peter Martyr l. de votis col 1337. Vowes do no more continue the Ghospell being now reuealed and brought in And 1383. Become not Christians I saied indeed and recall not but make good that vowes do not become Christians Daneus Contr. 5. p. 1020. God no where hath commanded or prescribed that any thing should be vowed vnto him THE CONFERENCE Scripture expressely teacheth that Christians shall vow to God and exhorteth them to vow and to pay their vowes The same say Catholiks Protestants expressely teach that vowes are against Gods ordinance that they fight against God proceed of perfidiousnesse are sinnes nnes humane presumption curiositie contempt of God and that God neuer appointed them that they are abolished continew no longer become not Christians and that it were to be wished that they were all taken away ART XV. WHETHER ALMES DELIVER from death and sinne SCRIPTVRE EXPRESSELY AFFIRMETH. Tob. 4. v. 11. Almes deliuereth from all sinne and from death Almes deliuer from sinnes and death c. 12. v. 9. Almes deliuereth from death and that is it which purgeth sinnes and maketh to find mercie and life euerlasting Luke 11. v. 41. Giue almes and behould all things are cleane vnto you CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Promptuar Morali Dom. 1. post Pentecost By the liberalitie of almes we oftentimes auoid the iust punishments of sinnes and manie assaults of the Diuel PROTESTANTS EXPRESSELY DENIE Aretius in locis part 1. f. 90. Almes deliuereth not from teÌ„porall Nether from temporall nor eternall death Not from sinne death nor also deliuereth from eternall death Confessio Wittenbergens c. de Eleemosyna What need had there beene of the passion of Christ to blot out sinnes if they be blotted out by the merit of almes Apologia Confess Augustanae c. de Resp ad argumenta We will not say that speech of Tobie is an hyperboll although it must be so vnderstood lest it detract from the praises of Christ Vallada in suo Apologia cap. 22. This manner of speech of Tobie is hyperbolicall THE CONFERENCE Scripture expressely saieth that almes deliuereth from death and sinne The same say Catholiks Protestants expressely say that it deliuereth not ether from temporall or eternall death that if it did deliuer from sinne Christs death had not beene needfull ART XVI WHETHER IT BE LAWFVLL to sell all and giue it to the pore SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 19. v. 21. If thou wilt be perfect goe sell all that thou Perfect men must giue all to the pore hast and giue to the pore and thou shalt haue treasure in heaueÌ„ v. 27. Then Peter answering saied to him Behould we haue left al things and haue followed thee Act. 4. v. 32. Nether did anie one say that ought was his owne of those things which he possessed but all things were common vnto them CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Mathei 19. v. 21. It was the errour of Vigilantius and it is now of Caluin and of all Heretiks to denie that voluntarie pouertie is a meane and instrument of greater perfection PROTESTANTS EXPRESSELY DENIE Apologia Confessio Augustanae cap. penult The forsaking Forsaking of goods not counsailed A humane tradition Not Catholike doctrine of goods hath no commandment nor counsaill in the Scripture Againe It is a mere humane tradition and vnprofitable worshippe Confessio Wittenbergens c. de votis The kinde of vowing single lâ—fe pouertie and obedience agreeth not with the true Catholik doctrine
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
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
from euill to good because it is saied absolutely Zacharie 1. ver 3. Conuert to me saieth the Lord of hostes and I will conuert to you they limitate this onely to outward conuersion Peter Martyr in Roman 11. The Prophet spoake not of inward iustification but of outward conuersion to good workes If we proue that we are not infallibly certaine of forgiuenesse Touching Iustification of sinnes or eternall punishment because it is saied absolutely Ioel. 2. v. 14. Who knoweth if he God will conuert and forgiue and the like is saied Ion. 3. v. 9. Kemnice in locis part 2. tit de Argum. limitateth this to forgiuenesse of temporall punishment and saieth All the speach of the Prophet tendeth to that he treateth of remission of temporall punishment In like sorte he limitateth manie other places of Scripture in which forgiuenesse is attributed to workes onely to forgiuenesse of temporall punishment That also of Tobie cap. 4. Almes deliuereth from death he restraineth to temporall death And in like manner promises made to good workes he limitateth to certaine blessings in this world or in the next but will not haue them extended to eternall life And finally wheresoeuer in the Scripture anie man praieth God to iudge or reward him according to his iustice he limitateth that to the iustice of his cause or quarell with other men If we proue that euerlasting happines is giuen for good Touching eternall life workes because S. Iames saieth cap. 1. ver 25. He that hath remained in it not made a forgetfull hearer but a doer of the worke this man shal be blessed in his deed they limitate this to blessednes in this life Schlusselburg to 8. Catal. Haeret. p. 497. thus answereth to this place To be blessed is not alwaies taken in holie writ for eternall saluation but for blessednes in this life If we proue that we must not onely beleiue but also keepe the law because Christ saieth Math. 5. ver 18. I am not come to break the law but to fulfill Caluin ibid. answereth Here is treated of doctrine not of life Touching doctrine we must not imagin anie abrogation of the law by the coming of Christ And v. 19. where is saied One iot or one tittle shall not passe of the law till all be fulfilled Caluin ibid. saieth I answere that word be done or fulfilled is not referred to mens liues but to the solide trueth of doctrine If we proue that our consciences are obliged by the particular Touching laws of men iust lawes of Princes because it is absolutely saied Rom. 3. v. 2. He that resisteth power resisteth the ordinance of of God and v. 5. Be subiect of necessitie not onely for wrath but also for conscience sake they limitate these words to the power of Magistrates in generall Daneus Contr. 5. p. 1127. To obey the Magistrate in generall is a matter of conscience but to obey this or that law of the Magistrate wholy and in all points we are not bound in conscience And Whitaker libr. 8. cont Dureum sect vlt. We must obey the Magistrate in generall for conscience sake because by a generall precept we are commanded to obey the Magistrate but particular lawes of Magistrates haue no command ouer our consciences In like sorte Caluin 4. Instit c. 10. § 5. Wherefore thus in forme I frame my ninth argument who not onely in so manie and so great matters do contradict such words of holie Scripture and in such sense as we haue seene but also take so much vpon them as limitate and restraine so manie and so weightie sentences of Scripture they are to be thought to gayne say the right sense of Scripture But Protestants do so Therefore c. CHAPTER X. THAT PROTESTANTS CHANGE manie absolute Propositions of Scripture into conditionals THE tenth argument shal be taken from that Protestants are forced to change manie and weightie absolute Propositions of Scripture into conditionals For if we proue that absolutely God will not the death Touching God of a sinner but rather his life and conuersion because he absolutely saieth Ezechiel 18. and 33. I will not the death of a sinner but rather that he be conuerted and liue Caluin l. de Praedestinat pag. 706. answereth Whereas the Prophets speach exhorteth to pennace no maruaile if God say he will haue all to be saued but the mutuall relation betwene threats and promises sheweth that such kind of speaches are conditionall So the promises which inuite all to saluation shew not what simply and precisely God hath decreed in his secret counsaile but what he is readie to doe to all that are brought to faith and pennance Touching the Church if we proue that the gates of Touching the Church hell shall not preuaile against her because Christ doth absolutely so promise Math. 16. ver 16. Besnagus l. de statu Eccles cap. 8. and others adde this condition If she forsake not her dutie and the word of God If we proue that simply we must heare the Pastors of the Church because Christ saieth Luk. 10. ver 16. He that heareth you heareth me and he that despiseth you despiseth me Caluin ib. addeth this condition If the Church do faithfully her dutie If we proue that the Church is simply infallible because 1. Timoth. 3. she is simply called the pillar and strength of trueth Vallada in Apol. cont Episcop Lusonensem cap. 20. answereth The visible Church cannot be the pillar of trueth but as it is grounded vpon the doctrine of the Apostles Vorstius in Antibell pag. 143. The Apostle speaketh conditionally to wit as long as the Church perseuereth to be the Church of Christ Academia Nemaus resp ad Tournon p. 546. Let it be a true and faithfull Church if it discerne trueth from falsitie by vndoubted and authenticall trueth If we proue that the Church is simply to be heard because Christ saieth Math. 18. ver 17. If he heare not the Church let him be to thee as an Ethnick and Publican White in his way p. 78. answereth The sense is that we must obediently heare the Church and obey her not simply in all things but conditionally as long as she speaketh agreably to Gods word And Author respons ad Theses Vademont pag. 688. The answere is easie and readie As long as the Church teacheth the word of God she is to be heard but her authoritie is none when she seperateth her selfe from Gods word And when Bellarmin had brought manie places of Scripture to proue that the Church cannot faile Vorstius libr. cit pag. answereth In them certaine conditionall promises are proposed vnto vs by which eternall saluation and securitie against Satan death c. is promised of God to all and euerie faithfull to wit as farre forth and as long as they shal be such or perseuer in true faith If we proue that there are some doers of the law as Touching Gods law well as there are hearers because Saint Paul saieth absolutely Rom. 2.
indeed shew thy selfe such as thou boastest to be Pareus Contr. 5. col 1009. Hauing damnation c. 1. Tim. 5. v. 11. Bucers and Martyrs opinion is true when they take the word Damnation in this place of Paul for damnation which is pronounced of men against those yoÌ„g widows who marrie againe And Marâ—yr l. de votis col 1355. Those words of the Apostle Damnation 1. in mens iudgement may be vnderstood of mens iudgement The same Daneus Contr. 6. col 1187. When Concupiscence hath coceaued c. Iac. 1. ver 15. Iames speaketh of that effect of sinne which appeareth to vs men Et p. 1205. Bellarmin answereth out of Dan. 4. v. 4. and Philip. 2. v. 12. that we can redeeme our sinnes But Bellarmin is deceaued for those places of Scripture onely teach what we can and ought to doe in regard of men not in regard of God Et Contr. 2. c. 16. Verbes actiue which are spoaken by the Scripture Causeth 1. Testifieth of the Sacraments doe not signifie cause or action causing and effecting but onely action testifying Pareus de Iustif c. 15. 1. Ioan. 3. c. 7. Who worketh iustice is iust That is he sheweth by workes that he is iustified by faith Et l. 3. c. 14. Ioan. 15. Euerie branche in me he expoundeth of those who adhere to Christ in onely outward profession and shew And that Math. 24. The charitie of manie shall wax could of those who in outward appearence are iust And that 1. Tim. 1. Some haue made shipwrack of faith of onely apparent faith Et l. 4. c. 18. saieth With Iames to Iustifie is to shew by workes before men the iustice of faith Zanchius in Summa Praelect to 7. col 276. The place 2. Pet. 1. Forgetting the purgation c. is to be vnderstood according to the custome of holie Scripture which according to the iudgement of charitie calleth all Saints Iust and Cleansed from sinne whosoeuer are baptized in Christ and professe Christ though all be not such before God Et ib. That Ezech. 18. If a iust man turne himselfe from iustice Is not meant of one that is truely iust but who to men onely seemeth iust Et de Perseuer c. 2. Manie beleiued in him Ioan. 12. Because to themselues they seemed truely to beleiue in Christ whereas notwithstandind they doe not truely beleiue Perkins in Cathol Reform Contr. 4. c. 4. vpon that Ps 105. It was reputed to him to iustice writeth thus Surely not Iustice 1. a Signe thereof because that fact was a full satisfaction of the law but because God aiâ— accept that iust worke as a note and signe of iustice and of that zele which he had for the glorie of God Et in Psal Happie Happie 1. a signe thereof is the man who walketh in the law He saieth He is happie that he is in Christ of which thing the obedieÌ„ce giuen to the law is a signe Et ib. We say that workes concurre to iustification and that we are iustified by them as by certaine signes and effects not as by causes And tom 2. in Galat. 5. They are saied to fall Fallen 1. shew they neuer stood from grace not that indeed all had beene vnder grace and after had fallen from it but because God made it manifest to men that indeed they had neuer beene vnder his fauour And Apocalips 2. When Dauid praied God to create a new heart in him Perkins saieth He speaketh not as he was before God and by faith but according to his feeling for his faith did not put forth it selfe before men and himselfe Polanus in Disp priuat p. 24. that Ezech. 18. He shall quickeÌ„ Quicken 1. testifie his owne soule expoundeth thus He by his workes shall testifie that he is truely regenerate Et pag. 108. Faith is perfected by workes that is perfectly knowne Bucanus Inst loc 18. Zacharias in these words Be conuerted to me speaketh of outward conuersion Et loco 30. Charitie couereth a multitude of sinnes not before God but before men Vrsinus in Catechis p. 40. That saying of Peter Denying the Lord who bought them Agayne He forgot that he was Cleansed 1. in outward Signifie cleansed from his ould sinnes and such like are manifestly spoakeÌ„ ether onely of outward shew and gloriation of redemption or purgation or c. Et q. 63. Who doeth iustice is iust to wit before men And in like sorte Piscator in Thes l. 2. p. 94. expoundeth that place Rom. 6. Who is dead is iustified from sinne Aretius in locis part 1. f. 9. saieth to that Tobie 4. 12. Deliuer 1. Sgnifie Almes deliuer from death They deliuer from eternall death that is are signes and firme arguments in the godlie that they are deliuered from that death Et Confessio Wittemberg c. de Eleemosyna We teach that almes doth so blot out sinne that it is the fruite of charitie towards our neighbour by which worke we testifie the faith and obedience which we owe to God P. Martyr in Rom. 9. Nether is proued out of this place If anie shall cleanse himselfe that men can cleanse themselues or make themselues honorable vessells Wherefore we must not gather more out of those words of Paul theÌ„ that such a cleansing is a signe whereby we iudge of the worthe or vnworthinesse of vessells in the Church Tilenus in Syntagmate c. 41. giueth this rule of deluding A generall of deluding words of Scripture all places of Scripture which teach that charitie hope feare or pennance doe iustifie to wit that ether by these names is vnderstood faith or that they onely declare iustification Scharpius de Iust Contr. 5. denieth that speach Luc. 8. They beleiue for a time or that 1. Tim. 1. They haue made shipwrack Faith 1. in shew of faith cap. 5. 6. they shall depart from faith They haue fallen from faith to be meant of true faith Nether will he haue that Ezech. 18. When a iust man shall turne himselfe Iust 1. in shew from iustice to be meant of one truely iust nor that Math. 18. When the vncleane spirit shall goe forth of a man to be meant of the Diuel truely gone forth Nor that Math 24. Charitie of manie shall wax could Of true charitie Nor that Galat. 5. Yee are fallen from grace of true grace Nor that Hebr. 6. Were illuminated or Hebr. 10. In which he was sanctified of truely illuminated or sanctified Nor that 2. Pet. 1. Forgetting the purgation c. and c. 2. A sowe washed c. of true purgation or true washing Nor finally that Actor 10. Simon beleiued of true faith And in like sorte Contr. 6. he denieth that Ioan. 12. Manie of the Princes beleiued and that 1. Cor. 13. If I haue all faith to be meant of true faith and Contr. 7. that Iacob 2. Not by faith onely of true faith And Contr. 12. When anie are saied to be perfect or iust as Gen. 6. 1.
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
fable that it skilleth not greatly to know how he descended into Hell that some of them eagerly impugne this article of the Creed and would haue it put out of the Creed and that some haue put it out Which is so plaine a contradiction of Scripture as diuers Protestants confesse it See l. 2. c. 30. ART XXII WHETHER CHRIST SVFfered the paines of Hell of the damned and the second death of the soule SCRIPTVRE EXPRESSELY DENIETH. Acts 2. v. 24. Whome God hath raised vp loosing the sorrows of Christ loosed the paines of Hell Free among the dead Hell according as it was impossible that he should be houldē of it Psal 87. v. 6. I am become as a man without helpe free among the dead CATHOLIKS EXPRESSELY DENIE D. Stapleton in Promptuar Quadrages feria 4. Hebdom Sanctae It is a very diuelish speech and execrable blasphemie of Caluin that Christ in soule suffered the horrible torments of damned and lost man PROTESTANTS EXPRESSELY AFFIRME Whitaker l. 8. cont Dur. sect 20. Christ suffered the paines of Hell for a time Perkins in Explicat Symboli col 679. Others so expound Suffered the paines of Hell He felt and bore the torments and anguishes of Hell This is a good and true exposition Col. 680. Those words Crucified dead and buried are not to be vnderstood of a common and ordinarie death but of an execrable and cursed death by which Christ sustained the full wrath of God yea the anguishes of Hell both in bodie and mynd De Serm. Dom. col 575. Christ bore the sinnes The anguishes of Hell in mynd and bodie Suffered the second death of the elect together with the punishment due to them so much as appertaineth to the substance thereof to wit the first and second death Parkes cont Willet p. 114. Luther Illyricus Latimer tought that Christ descended into Hell bodie and soule and there sustained torments after death Willet Cōtr. 20. q. 3. p. 1083. I will shew in what tolerable sense Died in soule Christ is affirmed to die in the soule Et pa. 1112. That Hell flames are not eternall in Christ the worthines of his person obtained Luther in Psal 22. to 3. fol. 330. Christ suffered that which we should haue suffered for sinne and which the dāned now suffer In Gen. 42. to 6. f 586. I thinke that Christ sustained the sorrows of Hell Let vs know that Christ must haue borne the paine of Hell Hutterus in Analysi Confess Augustan art 3. Christ suffered the true sorrows of hell Lobechius disp 6. p. 136. Christ suffered the punishment of Suffered the paines of the damned the desperate and damned and euerlasting paines Caluin 1. Instit c. 16. § 10. He suffered that death which God in anger inflicteth vpon the wicked He suffered in soule the horrible torments of a desperate and lost man In Catechismo c. de fide he asketh How can it come to passe that Christ who is the saluation of the world should be subiect to this damnation and Answereth He was not so vnder Was subiect to damnation it as he remained vnder it In Rom. 10. v. 6. He suffered the horrors of hell for to deliuer vs from them Beza lib. Quaest vol. 1. p. 672. He was in the middest of the torments of hell Daneus Cont. 2. p. 165. Bellarmin saieth that the onely death which Christ suffered in bodie satisfied God for our sinnes This is false For the reward of sinne is death and that is twoe fould The Suffered the separation of God from his soule first is the separation of the soule from the bodie the second is the separation of God from the soule Both which Christ suffered therefore both death of soule and bodie and that wholie for vs and not onely the death of the bodie Vrsinus in Catechismo pag. 278. To beleiue in Christ who descended into hell is to beleiue that Christ suffered in his soule the hellish torments and sorrows Polanus in Sylloge thes par 3. p. 450. Christ died the eternall death And Pareus Colloq Theol. 2. disput 5. citeth Brentius saying Christ burnt in the flames of hell More like hellish Was burnt in the flames of hell speeches of theirs are in my Latin booke ca. 1. art 22. See Rogers vpon the 3. Article of English Confession THE CONFERENCE Scripture saieth that Christ was free among the dead that he loused the sorrows of hell and could not be held of it The same say Catholiks Protestants say that Christ suffered the paines the sorrows the anguishes of hell the true sorrowes of hell hellish torments that which the damned now suffer the torments of a desperate and lost man that he burnt in the flames of hell was in the middest of the torments of hell sustained the anguishes of hell both in bodie and mynd suffered the torments of hell both in bodie and soule that he suffered the execrable death the first and secōd death that death which God in his wrath inflicteth vpon the wicked the second death of the soule which is seperation from God that he died the eternall death that he was vnder damnation ART XXIII WHETHER CHRIST ENTRED vnto his disciples the doores being shut SCRIPTVRE EXPRESSELY AFFIRMETH. Ihon. 20. v. 19. When it was late that day the first of the Sabboths Christ entred the doores being shut and the doores were shut where the disciples were gathered together for feare of the Iews Iesus came and stood in the middest Et v. 26. After eight daies againe the disciples were within and Thomas with them Iesus cometh the doores being shut and stood in the middest and saied c. CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Ioan. 20. v. 19. The Euangelist saieth that Christ entred the doores being shut which words exclude all opening of any entrance PROTESTANTS EXPRESSELY DENIE Willet Controu 20. q. 2. p. 1079. We graunt that Christs coming in the doores being shut was miraculous because one substance gaue place to an other for a time and after the passing of his bodie the place remained whole and shut as before but not in the very instant of passing Spalatensis lib. 5. Repub. cap. 6. num 180. Christ could He opened the dores truely open himselfe the doores and streight waies shut them and in the meane time hould the eyes of his disciples that they should not see ether the doores open or himselfe enter vntill he was in the middest Peter Martyr in dialogo col 97. When our Lord would The doores gaue place enter the doores of themselues gaue place Caluin Admonit vlt. ad Westphal p. 805. But if Christ by his diuine power did miraculously open the shut doores doth it therefore follow that his bodie was infinit Beza cont Westphal vol. 1. Theol. p. 231. Caluin thinketh He opened the doores rather that the Euangelist spake of the doores shut to giue to vnderstand that of themselues they opened to Christs entrance In Ioan. 20. v. 19.
CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Ioan. 20. v. 28. The Ghospell doth plainely teach the Fathers plainely confirme that Thomas was incredulous and an infidell C. Bellarm. l. 3. de Iustif c. 14. Faith once had may be lost PROTESTANTS EXPRESSELY DENIE Whitaker l. 8. cont Dur. sect ect 48. True faith which is proper to the elect can neuer be lost Et Contr. 2. q. 5. c. 7. We say that True faith neuer lost faith once gotten can neuer be lost Perkins in Gal. 1. to 2. Where this faith truely is it is neuer extinguished or quite abolished Willet Contr. 19. q. 3. p. 1010. Our sentence is that he which once hath receaued a true liuelie faith can neuer finally fall away nether can that faith vtterly perish or faile in him Caluin in Ioan. 20. vers 28. thus writeth of S. Thomas Faith was not in him vtterly extinct Faith which seemed to be S. Thomas lost not his faith abolished lay as it were ouerwhelmed in his hart In Math. 13. v. 10. It is impossible that faith which he hath once grauen in the hart of the godlie should vanish and perish In Lucae 17. v. 13. Liuelie faith neuer dieth Et 3. Instit c. 2. § 21. We auouch that the roote of faith is so putt out of a faithfull brest that her light is neuer so putt out or choaked but that it lieth as it were vnder the embers Beza in Ioan. 6. v. 37. True faith and proper to the elect neuer falleth indeed quite away In Colloq Montisbel p. 380. Who is once indued of God with true faith can neuer leese it more In Confess c. 4. sect 20. I affirme that he who once in all his life felt a certaine testimonie of true faith ought to be secure that it not onely remaineth but also shall remaine to the end euen then when those times shall come as it seemeth to be vtterly wanting Zuinglius in Lucae 9. to 4. None can fall from true faith None can fall from faith Bullinger Serm. 5. de Fide True faith can nether faile nor be extinguished Zanchius de Perseuerant to 7. col 128. It followeth that no true Christian euer failed from faith or can faile Pareus de Iustif l. 3. c. 15. Faith which faileth is not true faith but apparent and hypocriticall Piscator apud Vorstium in Parascene cap. 9. It cannot be by any means that those which beleiue should leese their faith THE CONFERENCE Scripture plainely saieth that S. Thomas for a time was incredulous not faithfull did not beleiue that some reuolt from faith departe from faith make shipwrak of faith erre from faith The same say Catholiks Protestants plainely say that faith in S. Thomas was not quite extinct that it lay hidde in his hart that true faith can neuer be lost neuer extinguished or quite abolished that liuelie faith neuer dieth that none can falle from time faith that who once hath felt true faith may be sure that it will euer remaine with him euen then when it seemeth to be vtterly wanting that who beleiueth can by no means leefe faith Which are so opposite to Scripture as some Protestants confesse it See l. 2. c. 30. ART XXIV WHETHER REWARD be giuen to Faith SCRIPTVRE EXPRESSELY AFFIRMETH. Ioan. 3. v. 36. He that beleiueth in the Sonne hath life euerlasting Reward to faith but he that is incredulous to the Sonne shall not see life but the wrath of God remaineth vpon him Ioan. 16. v. 27. For the Father himselfe loueth you because you God loueth vs because we beleiue haue loued me and haue beleiued that I came forth from God c. 20. v. 29. Blessed are they that haue not seene and haue beleiued Math. 15. v. 28. O Woman great is thy faith Be it done to the as thou wilt Or as S. Mark hath c. 7. v. 29. For this saying Goe Faith obtaineth the promises thy way The Diuell is gone out of thy daughter Hebr. 11. v. 33. Who by faith ouercame kingdomes obtained promises CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Ioan. v. 30. The act of faith because is is an act of man wherewith he beleiueth and giueth glorie to God is an actiue and free worke and therefore may be rewarded as Abrahams faith was rewarded PROTESTANTS EXPRESSELY DENIE Zuinglius in 2. Cor. 5. tom 4. Not that there is reward of No reward of faith workes or of faith but c. Caluin in Ioan. 6. v. 29. Faith is a passiue worke if I may so speake to which no reward can be rendred Piscator in Thes loco 16. It is quite repugnant to faith to be meritorious Of the same mynd are they who as we reported before say that faith is defectuous sinfull polluted and like to a leprous and scabbie hand For boubtles such a thing deserueth no reward THE CONFERENCE Scripture plainely saieth that they who beleiue are blessed haue euerlasting life as they who beleiue not haue eternall death that men are loued of God because they beleiue that the womans daughter was cured by her faith that by faith Saintes obtaine the promises The same say Catholiks Protestants plainely say that there is no reward of faith that no reward can be rendred to it that merit is quite contrarie to the nature of it ART XXV WHETHER THE FAITH OF them who touched the hemme of Christs garment or theirs who touched the shaddow of S. Peter and napkins of S. Paul was pure and good SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 9. v. 21. She saied within her selfe If I shall touch onely his garment I shall be safe But Iesus turning and seing her saied The Hemorroissa her faith was good Haue a good hart daughter thy faith hath made thee safe c. 14. v. 36. And they besought him that they might touch but the hemme of his garment and whosoeuer did touch were made hole Act. 5. v. 15. And the multitude of men and weomē that beleiued Who touched Christs hem in our Lord was more increased so that they did bring forth the sick into the streets and laied them in bedds and couches that when Peter came his shaddow at least might ouer shaddow any of them and they all might be deliuered from their infirmities Act. 19. v. 11. And God wrought by the hand of Paule miracles And S. Pauls napkins not common so that there were also brought from his bodie napkins or hankerchefs vpon the sick and the diseases departed from them and the wicked spirits went out CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Math. 9. v. 21. Christ himselfe affirmeth that this fact of hers proceded of faith sauing Thy faith hath made the safe and health streight following this fact doth shew euidently that she thought this and touched Christ garment vpon an excellent and strong faith PROTESTANTS EXPRESSELY DENIE Caluin in Math. 9. v. 21. It may be that some errour and vice Some errour in the womans faith was mingled with the womās faith Againe That
maintaineth Luther l. de votis to 2. f. 279. To teach that workes are holesome Not profitable or profitable is diuelish and Apostaticall from faith seing faith alone is necessarie and profitable In 1. Petri. 1. to 5. fol. 453. All which tend to that end that we may learne that we cannot be holpen by workes In c. 40. Isaiae in Schlusselburg tom 7. Catal. Haeret. fol. 320. When workes are condemned they are Vnprofitable so condemned as vnprofitable to Christian iustice and likewise to saluation Postilla in Dom. 3. post Pascha fol. 257. Nether will anie workes helpe thither he meaneth to iustification In die AsceÌ„sionis f. 267. Workes do nothing at all for pietie and iustification Doe nothing In dom 13. post Trinit Albeit I had all the workes of Abraham Noë and all the beloued fathers they would profit me nothing In Dom. 13. he saieth that workes profit a man nothing In festo S. Annae that they doe nothing Et Serm. de 10. Leprosis to 7. he writeth Let him know that his workes are not necessarie and profitable to himselfe but onely to his neighbour Nor yet content to haue taught that good workes are vnprofitable he addeth that they are pernitious to saluation For thus writeth Hospin in Concordia discordi c. 20. Rorarius sheweth that Luther alwaies vsed this proposition Good workes pernicious to saluation Good workes are pernitious to saluation And the same confesse the Ministers of Saxonie in Colloq Aldeburg p. 205. and Luther himselfe intimateth in c. 40. Isaiae to 3. in these words The iustice and wisdome of the flesh is condemned as vnprofitable yea pernitious to obtaine iustice and saluation For by iustice of the flesh he vseth to vnderstand good workes And so Schlusselburg in the place now cited vnderstood him The Ministers of the Elector in Colloq Aldeburg p. 293. speake thus Amsdorfius hath written and after him or Pernitious to saluation by him Flacâ—ius workes are not onely not necessarie but also pernitious to saluation and his words are at large related by Coccius to 1. p. 1113. Besides they adde p. 121. that the saied Amsdarfius wrote a booke with this title Good workes are hurtfull to saluation And that no man may say that Amsdorfius spoake or wrote this onely of the trust of workes himselfe declareth saying That good workes euen according to their nature or Perniâ—ious euen of their nature and substance substance as they are commanded of God are pernitious to saluation And the same euasion reiecteth also Hospinian in place before alledged Kemnitius also in Schlusselburg to 7. Catal. Haeret. p. 529. confesseth that in their Church this doctrine is spread The good workes of the iust are pernitious to saluation The same confesseth liber Concordiae c. 4. Hutterus in Analysi Confess Augustan disput 13. Adamus Francisci in Margarita Theol. loco 10. Reineccius tom 4. Armaturae c. 15. Lubeccenses apud Schlusselburg to 7. Catal. Haeret. p. The law vnprofitable to iustification 607. The law is not onely not necessarie to iustification but altogether vnprofitable Gerlachius to 2. disput 14. The morall now since the fall of man is so vnprofitable to iustifie and saue as c. Caluin in Resp ad Sadolet p. 126. Surely we denie that in iustifying mans workes are worth a haire Againe we denie that workes haue any thing to doe in iustifying a man In Rom. 8. v. 3. The law hath no force at all to giue iustice Coccius tomo 1. pag. 1113. repeateth these words of Rather hindreth Luther out of his Sermon in Natali Christi It is now made euident that to this new natiuitie worke nothing but rather hinder precepts laws doctrine free will good workes innocent life c. THE CONFERENCE Scripture plainely saieth that pietie is profitable to all things and hath promise of the life to come The same say Catholiks Protestants plainely say that good helpe nothing to iustification or saluation are not worth a haire haue nothing to doe there that they are not profitable worke nothing to saluation profit nothing to saluation that they are vnprofitable yea pernitious to iustice and saluation and that of their owne nature as they are commanded of God and that to teach that workes are profitable is diuelish and Apostaticall from faith ART XV. WHETHER GOOD WORKES be a cause of saluation SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 25. v. 23. Because thou hast beene faithfull ouer a few Workes cause of entrance into ioye And of possessing the kingdome things I will place the ouer maniethings enter into the ioy of thy Lord. Et v. 34. Possesse you the kingdome prepared for you from the foundation of the world for I was an hungred and you gaue me to eate Rom. 8. v. 10. The bodie indeed is dead because of sinne but the spirit liueth because of iustification 2. Cor. 4. v. 17. For that our tribulation which presently is momentarie and light worketh aboue measure excedingly an eternall Tribulation worketh glorie weight of glorie in vs. Et c. 7. v. 10. The sorrow that is according to God worketh pennance vnto saluation that is stable but the sorrow of the world worketh death Gal. 6. v. 8. He that soweth in his flesh of the flesh also shall Life reaped of sowing in spirit reape corruption but he that soweth in the spirit of the spirit shall reape life euerlasting Philippens 1. v. 27. And in nothing be ye terrified of the aduersaries Men worke their saluation which to them is cause of perdition but to you of saluation and this of God Et c. 2. v. 12. With feare and trembling worke your saluation CATHOLIKS EXPRESSELY AFFIRME D. Stapleton l. 8. de Iustific c. 34. Good workes are truely and properly the cause ether of reconciliation or of saluation PROTESTANTS EXPRESSELY DENIE Whitaker lib. 2. de Scriptura cap. 14. sect 5. The iust The iust not rewarded for for workes are not rewarded for the workes of iustice which they haue done Perkins in Serie Causarum c. 57. Saluation dependeth not of workes but of our faith Luther in Gal. 2. to 5. f. 308. Thus are we deliuered from sinne Saluation dependeth not of workes Life not giuen for workes Nons saued for workes iustified and life euerlasting is giuen vs not for our merits and workes but for faith In Catechismo f. 687. Surely our workes do nothing to saluation Illyricus in Claue part 2 tractat 6. None shal be saued for his workes Herbrandus in Compendio theol loco de bonis operibus Life euerlasting is giuen to vs freely by Christ and not for our good workes Zuinglius in Ioan. 5. tom 4. Workes do not saue do not Workes saue not iustifie Caluin in Rom. 4. v. 16. If the heauenlie inheritance come to Heauen cometh not by workes Affliction no cause of saluation Workes not in parte cause of saluation No true cause vs by workes faith will fall the
Reg. 15. Luc. 1. Actor 13. he saieth this is not meant of true iustice or perfection but of apparent So that with these men nothing is true if it be against them but onely apparent as is indeed their religion Wherefore thus I argue in forme Who beside the foresaied opposition to the expresse words of Scripture in manie and great matters words which signifie true things are forced to expound them of apparence outward shews testifications and significations before men they contradict the true sense of Scripture Protestants doe so Therefore c. CHAPTER XX. THAT PROTESTANTS ARE FORCED to expound the words of holie Scripture by diuers disparates and contraries THE 20. argument wherewith we will proue that Protestants doe contradict the true meaning of holie Scripture shal be because they are coÌ„pelled to expound the words thereof by things that are quite different yea disparate or nothing like and plaine concrarie of which doings of theirs amongst innumerable I will note some few examples They expound the words of Scripture by things different or diuerse For thus dealeth Zuinglius in Marci 1. to 4. p. 141. All were baptized that is saieth he were taught in Baptized 1. Taught the Ghospell In Ioan. 3. v. 5. The kingdome of God is here taken for heauenlie doctrine and preaching of the Ghospell In histor resur pag. 401. The sense is Whose sinnes you forgiue that is Forgiue 1. Preache to whome you shall tell the forgiuenesse of sinnes In Roman 5. pag. 419. Sinne in this place As sinne by one man c. is Sinne. 1. Disâ—ase Faith 1. Preaching taken for a disease In cap. 10. pag. 434. Faith is by hearing Here marke that Faith is taken of Paul for the manifested will of God and for the manifest and publike preaching of faith amongst the Iews and Gentils In 1. Cor. 7. p. 463. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good is here taken for commodious and quiet Et tom 2. in Elencho Faith 1 Gods election Which 1. Whiles Blessed 1. Bad Fairewell fol. 34. Faith iustifieth that is the election of God In Subsidio f. 245. Which is powred out for manie that is whiles or as it is powred out for manie In Exegesi f 355. And it happened as he blessed that is bidde them fairewell Et in Exposit fidei fol. 558. It is cleare that the name of Merit or Reward is in holie Scripture but insteed of a Free guift Caluin in Luc. 1. ver 15. Replenished with the holie Ghost expoundeth To be indued with greater grace aboue che common vulgar sorte In c. 7. ver 48. he expoundeth Forgiue vs Forgiue 1. Seale our trespâ—sses thus Seale more and more mercie in our hearts In c. 8. v. 13. They beleiue for a time thus They giue an honor to the Ghospell like to faith In Math. 7. vers 21. By doing Doe Gods will 1. Beleiue the will of the Father he vnderstandeth Philosophically to frame his life and manners to the rule of virtue and to beleiue in Christ In cap. 21. vers 32. The name of Iustice here signifieth Iustice 1. Doctrine nothing els but that Ihons doctrine was pure and right In cap. 23. vers 22. To sit in the chaire of Moises is nothing els then to deliuer out of the law of God how men ought to liue In Ioannis 3. vers 5. By water he vnderstandeth Water 1. Holie Ghost Charitie in vs. 1. Towards vs. the Holie Ghost In Actor 8. ver 18. by the Holie Ghost Singular guifts In Rom. 5. v. 5. by the Charitie of God diffused in vs he vnderstandeth our knowledge of Gods charitie towards vs. In 2. Co. 2. v. 10. I haue giuen in the person of Christ that is saieth he sincerely and without simulation In 1. Timot. 1. and 6. by Faith he expoundeth Holesome doctrine Faith 1. Holesome doctrine In Tit. 1. v. 16. Appoint Bishops that is Be president in the choice of them And in Hebr. 9. v. 26. Destruction of sinne he expoundeth freing from the guilt of paine Sinne. 1. Guilt of paine Beza in Math. 3. v. 1. by Desert vnderstandeth A hillie countrie And in vers 6. by Confessing their sinnes Professing Desert 1. Hillie place themselues to be sinners And in cap. 5. vers 20. Vpon that Vnlesse your iustice abound c. by the Kingdome of heaueÌ„ he meaneth the Church militant and by Enter Teach Peter Martyr in Roman 18. saieth When the Scripture Faith 1. Gods mercie saieth that we are iustified by faith when we heare the name of faith we must vnderstand the obiect of faith to wit the mercie of God Polanus in Syntagm l. 6. c. 36. Faith is imputed to iustice Faith 1. Christs iustice that is the iustice of Christ which faith apprehendeth is imputed Sadeel ad art 44. abiurat When we are saied to be iustified by faith by the name of faith we must vnderstand Christ And so also Bullinger dec 3. serm 9. The Confession of Saxonie c. de Remiss Peccat This saying is to be vnderstood correlatiuely we are iustified by faith that is we are iustified by confidence of the Sonne of God Zanchius de Perseuerant tom 7. col 143 by that You are Faith 1. Confidence fallen from grace vnderstandeth you are fallen from the doctrine of grace or from the Ghospell Pareus l. 2. de Iustif c. 7. Grace 1. Doctrine by Perfect charitie vnderstandeth sincere Et lib. 4. c. 7. by worke your saluation Doe those things which are necessarie for to obtaine saluation Perkins in Cathol reform Contr. 5. c. 3. saieth In all the promises of the Ghospell in which God doth voluntarily binde himselfe to reward our workes the obligation doth not directly pertaine to vs but in respect of the person and obedience of Christ Apologia Confess Aug. c. de Implet legis Because Loue. 1. Beleiue she loued much that is say they because she truely worshiped me with faith and with exercises and signes of faith Et de Resp ad Argum. When the text saieth that eternall life is rendered to workes it meaneth that it is rendered to those that are iustified Agayne Almes is saied to deliuer from death and to purge from sinne not in it selfe but in the cause thereof that is in faith Almes i. Faith Brentius hom 1. in festum om sanctorum To hunger after iustice is to haue a iust cause and yet not be able to follow it in law Reineccius to 4. Armaturae c. 19. by Sacrifice the Phase vnderstandeth Kill it lest he should be confessed that the pascal lam be was sacrificed Illyricus 1. Ioan. 2. v. 3. The keeping Keeping 1. Knowing of the coÌ„mandements in this place signifieth the true knowledge of his doctrine Piscator in Thesibus l. 2. p. 192. 2. Pet. 2. They denie the Lord who hath bought them that is whome before they had professed that he had bought them Et p. 472. he Buye 1. Professe to buye
a contradictorte proposition to the words of Christs institution For Christ saieth This which I giue you to eate is my bodie The Sacramentaries denie it and say That which thou giuest vs to eate is not thy bodie The like hath Musculus art cit They teach that Christ is not in the Supper l. 1. c. 11. art 1. And neuerthelesse thus writeth Beza in Hospin part 2. Histor fol. 301. Manie thinke that we would exclude Christ from the Supper which is plainely impious We are so farre from saying that Christ Iesus is absent from the Supper that aboue all men we most repugne this blasphemie Concerning faith they teach that it is not simply necessarie to saluation l. 1. c. 13. art 15. Which is blasphemous Touching Faith in the iudgement of Luther in Genes 47. tom 6. Zuinglius saieth he wrote of late that Numa Pompilius Hercules Scipio Hector do enioy euerlasting happines in heauen with Peter and other Saints Which is nothing els then plainely to confesse that they thinke there is no faith no Christianitie The like saieth Beza l. de puniend Haeret. Touching good works they denie that it is necessarie Touching good workes they should be present when we are iustified l. 1. c. 14 art 12. Of which doctrine thus pronounce the Electorall Ministers in Colloq Aldel p. 343. It is horrible dishonor to God and a barbarous doctrine to professe that in the very instant and act of iustification not onely merit but also necessitie of the presence of good works is excluded They say that all the good works of iust men are sinnes and mere iniquities lib. 1. cap. 14. art 2. Of which doctrine Zuinglius giueâ—h this verdict in Exposit Fidei to 2. Some of ours haue saied paradox like that euerie worke of ours is abhomination They say also that we may not doe good for reward l. 1. c. 14. art 19. Of which doctrine Remonstrantes in Collat. Hagae p. 95 giue this censure Who denie that the faithfull may doe good workes in regard of reward due to good works he peruerteth and denieth the nature of faith of Gods law of eternall life and death Touching sinne they teach that in the faithfull it doth Touching sinne not expell grace l. 1. c. 16. art 6. Of which Hutter thus writeth They plainely make the Apostle a liar who with open mouth pronounceth that euerie fornicator vncleane and couetous man is excluded out of the kingdome of heauen and also Christ our Sauiour who pronounceth this sentence against those that denie him whosoeuer shall denie me c. They teach that men shall not be damned for their sinfull works but onely for incredulitie l 1. c. 16. art 10. And yet Beza in 2. part Resp ad Acta Montisb pag. 218. after he had recited these positions of Iames Andrews Onely incredulitie damneth men Men are not damned because they haue sinned addeth Durst euer man before this so impudently bring into Gods Church so false so monstrous so abhominable doctrine Et p. 215. Surely your speach seemed into lerable to vs that men are not damned for sinne The like hath Vrsin in Miscellan p. 84. Touching Iustification they teach that a iustified man Touching Iusication cannot leese grace by any sinne that he committeth lib. 1. c. 17. art 12. Which doctrine is thus censured by Wittembergenses in Schlusselb lib. 1. Theol. art 7. It is a great madnesse of the Anabaptistes and other frantike men who say that the iustified cannot fall or at least not leese the holie Ghost and become againe guiltie of Gods wrath albeit they breake Gods commandments against their conscience Hutter in Anal. cit p. 562. It is a blasphemous speach of Zanchius saying that forgiuenesse of sinnes once obtained is not made voyde by sinnes folowing and that the holie Ghost once giuen to the iustified remaineth with him for euer And of Beza writing that Peter denying Christ and Dauid falling into adulterie did not leese the holie Gost Adamus Francisci loc 6. The Caluinists with a horrible madnesse imagin that the regenerate caÌ„not fall into mortall sinne and that if they fall notwithstanding they retaine Gods grace the holie Ghost and faith Et Confess August c. 11. condemneth the Anabaptistes who denie that they who are once iustified can againe leese the holie Ghost They teach that a Sinner doth not cooperate to his conuersesion but that he is iustified doing nothing as a logge or els rebelling lib. 1. c. 17. art 15. Which doctrine thus the Wittembergians condemne in Schlusselb to 5. Catal. Haer. With all our hearts we abhor from that doctrine dishonorable to God and full of Blasphemies against the Sonne of God A man is conuerted not onely as a logge but also resisting and we say that by such speach not onely securitie and profane contempt of God but also horrible sinnes of men are bolstered Of free will they teach that man hath no freedome in good or euill deeds l. 1. c. 21. art 2. Which doctrine Melancthon lib. de Causa Peccati to 2. thus condemneth We doe not applaude the madnesse of the Stoickes or Maniches who are dishonorable to God and pernitious to mans life feigning that men do necessarily commit sinne Finally Iames Andrews in Colloq Montisb condemned manie doctrines of Beza as blasphemous as pag. 381. That the elect though they sinne grieuously doe retaine the holie Ghost pag. 393. That onely the elect infants are adopted in baptisme p. 447. That Christ died not for the sinnes of the whole world p. 422. That God will haue some to perish Et p. 423. That God will not haue mercie on some and that he created some to this end to shew his wrath in them Vorstius also in Parasceue oftentimes condemneth Piscators doctrine of blaphemie And scarce is there anie Protestant that writeth against an other who doth not accuse him of blasphemie Wherefore let this be my 25. argument Whose sundrie doctrines are not onely so opposite to the expresse words of Scripture as hath beene shewed in the first booke but also so blasphemous as sometimes the very Authors of them partely other learned Protestants their brethren do confesse it they are opposite to the true meaning of holie Scripture But manie doctrines of the Protestants are such Therefore c. CHAPTER XXVI THAT PROTESTANTS DOE FRVSstrate and make voide the ends of the coming and passion of Christ MY 26. argument wherewith I will proue that ProtestaÌ„ts coÌ„tradict the true sense of holie Scripture shal be because manie of their positions doe frustrate and make voide the coming and passion of Christ For one end of the coming and passion of Christ was Protest say Christ tooke not away sinne to take away and exhaust our sinnes 1. Ioan. 3. v. 5. And you know that he appeared to take away our sinnes Hebr. 9. v. 28. Christ was offered once to exhaust the sinnes of manie But Protestants as we shewed l. 1. c. 17. art 5. say that Christ did not take