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.
promise wil be abrogated In Philippen 1. ver 28. Certainly the Scripture no where teacheth that the afflictions which the Saintes suffer of the wicked are cause of their saluation Beza in Confess c. 4. sect 19. For these things are not so to be vnderstood as if our workes were cause of our saluation ether wholy or in parte Peter Martyr in Rom. 9. God workes are no true cause of eternall saluation Zanchius l. 5. de Natura Dei cap. 2. q. 7. The workes of the godlie are no true causes of euerlasting happines but onely the meanes by which as it were by degrees the elect are mercifully ledde into the euerlasting and heauenlie cittie Pareus libr. 4. de Iustificat cap. 7. Our aduersarie concludeth false that the kingdome of heauen is giuen for good workes Tilenus in Syntagmate cap. 48. Good workes in respect of No cause at all saluation can be no cause at all THE CONFERENCE Scripture plainely teacheth not onely that we shall possesse the kingdome of heauen because we haue done good workes that we shall reape life euerlasting of the spirit that the soule liueth for iustification that sorrow according to God worketh saluation that afflictiction worketh glorie and is cause of saluation but also in the same manner saieth that the elect shall possesse heauen because they haue done good deeds as it saieth that the reprobats shall goe into euerlasting fire because they haue done ill deeds So it saieth that the soule liueth for iustification as it saieth the bodie dieth for sinne In like sorte it saieth that sorrow according to God maketh saluation as it saieth that sorrow of the world worketh death Euen in the same sorte it saieth that of sowing in spirit we shall reap life euerlasting as it saieth that of sowing in flesh we shall reape corruption And in the same kind of speach saieth that persecution is cause of saluation to those who suffer it as it saieth that it is cause of damnation to those who make it The same say Catholiks Protestants plainely say that affliction is not cause of saluation that the heauenlie in heritance cometh not to vs by workes that the life is not giuen for good workes that we are not rewarded for good workes not saued for workes that saluation dependeth not of workes that workes are no way cause saluation are no cause of it ether wholy or in parte Which do so plainely contradict the Scripture as therefore Illyricus is forced to reproue the Scripture For this he writeth in Claue tractat 6. cit tit de varia bonorum operum praedicat col 551. We heare that toto great effects and praises yea euen saluation it selfe is attributed of the Scripture to good workes It manifestly appeareth that very often to much paise is giuen by Scripture to good workes which doth not agree to them nor is to be attributed if we will speake exactly truely and properly Behould how plainely he saieth that Scripture attributeth to great effects vnto good workes attributeth saluation vnto them attributeth very oftentime to much praise vnto them and such effects as agree not to them nor are to be be attributed to them if we will speake truely But surely if the Scripture attributeth to much to good workes and that which doth not agree to them and which is not to be attributed to them if we will speake truely the Scripture in so doing doth falsely But whether the Scripture or Illyricus know better what is to be attributed to good workes let Christians iudge ART XVI WHETHER GOOD WORKES be a testimonie of iustice and predestination SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Ioan. 2. ver 5. But he that keepeth his word in him in By good workes we know we are in God That we are translated from death God workes make election sure very deed the charitie of God is perfited in this we know that we be in him cap. 3. ver 14. We know that we are translated from death to life because we loue the brethren And ver 21. If our hart do not reprehend vs we haue confidence towards God 2. Peter 1. vers 10. Wherefore brethren labour the more that by good workes you may make sure your vocation and election CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Rom. 9. ver 11. If we beleiue Saint Peter the certaintie of our saluation and consequently of the election is concluded in doing of good workes not in the onely purpose of God PROTESTANTS EXPRESSELY DENIE Confessio Wittenbergensis C. de Confess We know that Workes make but doubt and despaire if we looke vnto our workes we should not onely doubt but also despaire of our saluation Ministri Electorales in Colloq Aldeburg pag. 427. We No certaintie by good must certainely determine out of the word of God deliuered and proposed vnto vs and not out of the feeling of infused newnesse of life as it were by an effect that by faith freely for and by Châ—ist we haue remission of sinnes Caluin 3. Instit c. 2. § 38. If we must iudge by workes how God is affected toward vs I confesse that we can haue but a small ghesse all it De necessitate reform pag. 47. What shall man A small ghesse by workes Matter of doubt and despaire Of trembling find in his workes but matter of doubting and at length of despairing And in Antidot Concili Sess 6. cap. 8. As long as we looke what we are we must tremble before God so farre are we from hauing certaine and vnshaken hope of eternall life In Rom. 4. v. 14. We are vtterly lost and vndone if we be sent to our workes when we must seeke the cause or certaintie of our saluation In 1. Ioan. 3. v. 22. Woe to vs if we looke to our workes Nothing but matter of feare which haue nothing in them but matter of feare Pareus lib. 1. de Iustificat cap. 10. The trust of remission of sinnes nether dependeth nor riseth of a good conscience l. 3. c. 2. Our faith and trust doth reape nothing of our owne disposition but feare of deceit doubt and anxietie Et l. 4. p. 625. Of our owne Of doubt and anxietie accord we graunt that if faith must relie vpon inherent iustice we must not onely doubt of grace and iustice but also perpetually tremble THE CONFERENCE Scripture plainely saieth that we know that we are in God by keeping of his word that we know we are translated from death to life because we loue our brethren that we haue trust toward God if our hart do not reprehend vs that we make our vocation and election certaine by good workes The same say Catholiks Protestants plainely say that by workes we haue no certaine trust that trust nether dependeth nor riseth of a good conscience that by workes we cannot haue anie small ghesse how God is affected towards vs that we are vndone if we must seeke the certaintie of our saluation out of workes that in workes is nothing found
his commaÌ„dements which it saieth plainely but onely that they ought to keepe them Wherefore I thus argue They who besides the foresaied direct opposition to the expresse words of holie writt are also forced to expound that by Ought to be which the Scripture plainely saieth Is contradict the true meaning of the holie Scripture Protestants doe so Thererefore c. CHAPTER XIV THAT WORDS OF SCRIPTVRE SIGnifying a true thing they expound of an apparent or shew MY 19. proof shal be because words of Scripture which signifie a true thing Protestants are compelled to expound of an apparent or shew before men Thus they delude the words of Scripture which teach that Sacraments or good works doe iustifie or redeeme sinnes that euill or reprobate men may beleiue or be in the Church that reprobates may be iustified doe good workes and the like When the Scripture saieth 10. v. 10. With the mouth confession is made to saluation Luther apud Schlusselburg to 7. To saluation 1. to a signe thereof Catal. p. 234. answereth to wit to testifie saluation obtained by faith Kemnitius ib. p. 559. Paul speaketh so that confession saueth to shew what kind of faith obtaineth eternall life to wit firme and effectuall Wigandus ib. p. 746. The sense is By faith saluation is apprehended but by month is manifested and confession of saluation vttered Et P. Martyr in 1. Cor. 12. Saluation is attributed to confession because thence it beginneth to be declared as by an outward signe He would 1. He made such shew Luther in Postilla in Festo Stephani writeth thus What he here saieth How often would I gather together thy children as c. signifith that God delt so with the Iews as no man could thinke or imagin otherwise then that the earnestly would gather them For he behaued himselfe as a man should who indeed would it And Postilla in Dom. 1. Aduentus those words Redeeme thy sinnes by almes he thus expoundeth Shew that they are blotted out And Dom. 4. post Trinit those words Luke 6. Forgiue and yee shall be forgiuen in this sorte If I forgiue that forgiuenesse maketh meassured of the sinceritie of my faith and certifieth me and declareth my faith And in Dom. 9. Make your selues freinds of the mammoÌ„ of iniquitie that is by outward almes openly shew your faith whereby you may get freinds that poore men may be witnesses of your manifest worke that you beleiue sincerely Schlusselburg tom 7. Catal. p. 235. writeth thus Sorrow Worketh 1. sheweth according to God worketh pennance of worke to saluation that is according to Luthers interpretation is such a worke as testifieth of saluation And pag seq The saying of Ioel Euerie one that calleth vpon the name of the Lord shal be safe hath this meaning that calling vpon the Lords name is a testimonie of saluation receaued by faith Brentius homil 1. in Dom. 13 post Trinit writeth that that speach of Iosias 4. Reg. 23. He returned to our Lord in all his heart is to be vnderstood what Iosias was in the iudgement of men for the gouernement of his kingdome not what he was in the iudgment of God for his priuate faultes Reineccius to 4. Armat c. 15. those words Rom. 2. Gentils who haue not the law doe naturally the things of the law expoundeth of politike philosophicall and Pharisaicalliustice Kemnitius in locis tit de Argument part 2. saieth that those words Deuter. 6. It shal be iustice to vs before God if Iustitie 1. in title we keeepe his commandments are ether meant of legall iustice or that though our iustice be vncleane yet God giueth it the title of Iustice He would say that the keeping of the commandements is ether onely legall iustice or onely iustice in name sake And of the fast of Phinees he saieth of it selfe it could not haue the title of iustice but was reputed as a deed iustly done Herbrand in Compend Theol. loco de bonis oper If the letter Redeeme thy sinnes by almes be vrged it is cleare that the sense of those words are contrarie to the scope of the whole Scripture and to the analogie of faith But this is the proper and true meaning of the place of Daniel Beleiue God to be Redeemâ— 1. Shâ—w â—hy faith be angrie with sinne and to be appeased with the iust that is the beleiuers and shew this faith to be true by workes In like sorte speaketh Hunnius l. de Iustif p. 198. of those words Tobie 4. Almes deliuereth from all sinne and from death Zuinglius respons ad Confess Lutheri tom 2. fol. 477. Those sayings of Paul which he allledgetb out of Ephes 5. and Cleanse 1. Signifie cleansing Tit. 3. of the waters cleansing by the word and of the lauer of regeneration they vndestand not to be enallages that is changings of functions by which it vseth to be attributed to signes which they signifie onely Caluin in Ioan. 15. v. 2. those words Euerie branch in me c. expoundeth thus I answere manie are held by the opinion of meÌ„ to be the vine which indeed haue no roote in the vine In c. 16. vers 27. We are saied to be loued of God whiles we loue In. 1. in mens opinion Christ because we haue a pledge of his fatherlie loue In Actor 8. v. 13. He beleiued he expoundeth He thought he beleiued In Iust 1. in outward shew Ezech. 18. ver 24. How doth Ezechiel meane that the iust fall away This question is soone answered because he treateth not of the liuelie roote of iustice but of the outward shew or apparence In Ephes 5. v. 26. That Paul saieth we are washed by baptisme is because there God testifieth our washing vnto vs and with all doth what he sheweth In Colos 2. v. 12. We are buried together with him by baptisme he speaketh after his manner attributing the efficacie to the Sacrament lest it should in vaine signifie that which is not In Iacob 2. vers 23. He is iustified by workes Iustified 1. Knowne that is by the fruites his iustice is knowneand approued De Praedest pag. 714. It is no meruaile if the Scripture esteeming Sauls workes by the outward shew commendeth his innocencie and honestie Et 3. Instit c. 4. § 36. That to redeeme Dan. 4. is rather referred to men then to God And the same he saieth of that of Salomon Charitie couereth sinnes and of other such places Beza in Colloq Montisbel p. 388. We say that baptisme of water is the lauer of regeneration that is signifieth the inward RegeneratioÌ„ 1. Signe thereof regeneration In 1. Tim. 4. v. 1. It is one thing truely to embrace Christ an other onely with mouth to professe Christ with Simon Magus and Iudas and yet these are saied euen to beleiue to wit according to the common vse of speach because they seeme to beleiue In Math. 19. ver 2. If thou wilt be perfect c. That is if thou wilt
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.
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.
to God CATHOLIKS EXPRESSELY AFFIRME S. Thomas 2. 2. q. 164. art 1. The soule of man is immortall beasts soules are mortall Et 1. parte q. 118. art 2. It is heresie to say that a reasonable soule is transfused with the seed PROTESTANTS EXPRESSELY DENIE Luther in Assert art 27. to 2. f. 107. I giue leaue that the Pope make articles of faith to his followers Such as are That bread and wine are transsubstantiated in the Sacrament That the soule is the substantiall forme of mans bodie That he is Emperour of the world and king of heauē and an earthlie God That the soule is immortall and all those infinit monsters in the Romish The soule is mortall dūghill of Decrees that such as his faith is such be his Ghospell such his faithfull such his Church and like lippes like lettuce and the pot may haue a fit couer And in the Margent Articles made of the Pope Zuinglius l. de Religione c. de Clauibus to 2. f. 187. But they do not so agree amongst themselues where the keyes were giuen that it is maruaile why the Pope of Rome seing he alone can iudge the Scripture as these men dreame hath not pronoūced by some lawe where they were giuen lest there should be so great dissension in a matter of so great moment or rather of profit For The soule dieth with the bodie he might easily for he hath decreed that soules do not die when the bodie dieth Vorstius in Antibellarm p. 543. There wāt not some among Infants perish like beasts Christiās who thinke that ether all Infants or some are quite extinguished by death as beasts are And he himselfe insinuateth that mans soule is not a pure spirit as appeareth by words cited in an other place Caluin in Explic. perfidiae Gentilis p. 677. Some Protestants did say that there is no shorter way to abolish the protection of Saintes superstitious praier for the dead the inuention of Purgatorie and such like then if we would beleiue death to be the destruction of the soule Soules perish Brentius homilia 35. in c. 20. Lucae apud Reginaldum l. 4. Caluinoturcismi cap. 5. Albeit there be no publike profession among vs that the soule perisheth with the bodie and that there is no resurrection of the dead yet that most vncleane and most profane life which the greatest parte of men follow clearely sheweth that in their mynd they thinke that there is no life after this life or at least that they doubt of the life to come No life after this Men are begotten euen according to the soule Besides they teach that mans soule is transfused with the seede Bergenses apud Hospin in Concordia discordi f. 104. Write that a mā is naturally begotten of his father and mother both according to bodie and soule Luther disput 2. to 2. fol. 500. Who shall thinke that the soule is by transfusion seemeth not to thinke amisse from the Scripture Et fol. 501. That is nothing which is saied A reasonable soule is infused whilest it is created and created it is infused Et Vorstius in Antibellarm p. 530. Luther thought that the soule was by transfusion Hutterus in Analysi Confess Augustanae art 2. p. 157. We Our Soules are not created but transfused resolue that that opinion seemeth more probable to vs which thinketh that soules are not infused of God but are propagated from parents to children by transfusion Peucerus apud Schlusselburg l. 2. Theol. Caluin art 6. I conclude that soules rise by transfusion Schlusselburg to 2. Catal. Haeret. p. 195. It appeareth sufficiently in the writings of Luther and Melancthon that they incline to this opinion which saieth that soules are by transfusion and they shew great arguments out of the Scripture Reineccius to 3. Armaturae cap. 6. We gather that soules are together with the bodies propagated from the parents into the children and not made of the seed as out of matter but of the soule of the parents as one candle is lightned of an other and that as the bodie so the soule is in the seed not actually but in power which being dead is raised vp by Gods gouernment But to teach that mans soules is by transfusion is in effect The Soule being dead it raised and deed to say it is mortall as the Protestants themselues confesse Pareus l. 4. de Amiss Grat. c. 11. Whether we say that soules are sowed with the bodies or immediatly transfused out of other soules as one light is kindled of an other we cannot defend the immortalitie of the soule any more Beza in Rom. 5. v. 12. Which opinion can no way be mantained but that the substance of mans soule must be diuisible and consequently corruptible Moreouer they teach that mans soule after his death sleepeth and feeleth nothing Luther in 2. Ionae to 4. f. 417. Scripture teacheth that the dead sleepe I thinke that they are so drowned with a meruailous The Soules sleepe and feele nothing and vnspeakable sleepe as they feele or see lesse then they that otherwise sleepe and when they shal be raised they shall not know where they haue beene or how they were sodainlie borne a new Ib. in c. 9. Eccles f. 36. Salomon seemeth to thinke that the dead sleepe so as they know nothing at all He described the dead like to sensles carcases Et f. 37. An other place that the dead feele nothing Salomon thought that the dead did wholy sleepe and feele nothing at all In cap. 25. Gen. to 6 f. 722. There is a great difference betwene the Saintes sleeping and Christ raigning they sleepe and know not what is done Caluin in Psychopanychia p. 388. I know manie good men into whose mynd some thing was instilled of this sleepe of the soules ether through to much readinesse to beleiue or through ignorance of Scriptures whereby they were not sufficiently instructed at the time for to resist whome I would not offend if I may Sleidan l. 9. Histor Luther teacheth out of Scripture that the soules of the dead do rest and expect the latter day of iudgment and he addeth that out of this Luther ouerthrew purgatorie But to teach that the soules haue no feeling is as much as to say that they are perished according to the verdict of the Protestants themselues For thus Beza epistola 82. To depriue the soule of motion and sense is alone as to kill the soule The same saieth Caluin lib. cit p. 391. Daneus Contr. 2. p. 160. Zuinglius in Exposit fidei tom 2. fol. 559. and in elencho fol. 37. Castalio also apud Bezam de puniendis Haereticis whose learning and honestie D. Humfrey ad Ration 1. Campiani saieth he well knew writeth thus Men dispute of the Trinitie of Predestination of free will of God of Angels of the state of soules after this life and of other such matters which nether are so necessarie to obtaine saluation by faith because without knowledge of
and that we should rightly vnderstaÌ„d his meaning Finally Christs hearers do contest the same For they were his Apostles to whome he had made knowne the mysteries of God and therefore of their parte there was no cause to speake otherwise then men vse to do by such kind of words The seuenth head shal be taken from the nature or qualitie 7. From the matter of the matter of the foresaied articles in which Protestants contradict the expresse words of Scripture together with Protestants want of the like opposite words of Scripture which may seeme expressely and without any inference or exposition of Protestants to teach as Protestants doe For the matter of the foresaied articles partely is such as the very light of reason doth see that it is so as the expresse words of Scripture doth teach it to be to wit That God willeth not doth not commandeth not sinne That he tempteth not nor prodestinateth men to sinne that he iustifieth not the impious remaining impious that good workes are necessarie to saluation and the like Partely is knowne to be such by verie experience as That a man hath free will in good and badde that he cooperateth to his conuersion that faith is an act of man and such others Partely it is new neuer heard of before and farre beyond the reach of all reason as is the Eucharist and manie more Now Protestants in all kinds of matter What kind of words Protest want which is in controuersie and almost in all the foresaied articles want expresse words of Scripture which were of purpose spoaken to declare what a thing was and which of themselues plainly and directly without any inference or exposition of men may so much as seeme to say that it is so as Protestants teach Seing therefore that What kind of words Catholiks doe bring in all kind of matter in controuersie and in all the foresaied articles Catholiks do bring both expresse words of Scripture and spoaken of purpose to declare what we ought to beleiue touching that article and which plainely and directly according to their natiue and vsuall sense amongst men without any inference or exposition added to them pronounce that it is so as Catholiks teach and that the light of reason and experience also contest the same sense in such matters as they can reach vnto And that Protestants in none or very few articles can bring anie such expresse words of Scripture which may so much as seeme to be so plaine What Protest oppose against the expresse words of Scripture for them as those are for Catholiks but in all or all most all the saied articles onely bring their inferences or arguments and those composed at least of one humane principle and that in matters which humane reason no way can reach vnto it is mere madnesse to forsake the doctrine the doctrine of the Catholik Church holie Fathers and Councels and the most expresse words of Scripture in all the saied articles and the very light of reason and experience it selfe in manie of them and to harken to the inferences consequences and humane arguments of a few new and disagreing Heretiks For example Seing the Eucharist as it is a matter of faith to wit a Sacrament instituted of Christ and a guift giuen of him to the Church whether it be onely a seale of grace as ProtestaÌ„ts would or the true bodie of Christ as Catholiks beleiue is a new thing instituted first of Christ and neuer heard of before nor falleth vnder the reach of sense or reason but onely of faith and is such as Christ would haue it to be is it not Madnesse to follow mens consequences rather then Gods words madnesse to gather what it is rather by the humane inferences or arguments composed of some few new and disagreing men of one humane principle at least then by Christs owne words and those most expresse and spoakeÌ„ of him purposely for to tell vs most clearely what he would haue the Eucharist to be For who well in his witts will perswade himselfe ether that these men by their humane arguments perceaue better what a thing which falleth not vnder reason is then Christ who instituted it or that they know better what Christ would haue it to be then Christ himselfe or that they expresse Christs meaning more clearely by their arguments and consequences quite opposite to Christs words then he hath done by his owne expresse words speaking by himselfe of purpose for to declare his meaning or finally that Christ expresseth his meaning concerning the Eucharist by a humane principle no where deliuered of him and a humane argument neuer made of him and that also directly opposite to his owne expresse words better then by his owne most expresse and cleare words and those of purpose spoaken for to expresse clearely what he would haue the Eucharist to be Can any maÌ„ beleiue that a few new and disagreing men do vnderstand the supernaturall matters of faith better then God himselfe or that they declare better what they are by their humane inferences and arguments composed of humane principles theÌ„ God himselfe doth by his owne expresse words spoaken by him of purpose for to declare what they are what it is to preferre mans word before Gods word and man before God if this be not Or doth any wise man teach new Notethis things necessarie to be knowne of vs and which cannot be knowne but by his teaching and that but once in his life and a litle before his death onely by contraries to wit by saying that they are that which they are not indeed and neuer saying that they are that which truely they are And shall we thinke that Christ the wisdome of his Father did once onely in his life and neare vnto his death teach vs what the Eucharist is which was then a new thing neuer heard of before and necessarie to be knowne of vs and yet could not be knowne but by his teaching onely by the contrarie to wit by saying most expressely that it was his bodie giuen and broken for vs neuer saying that it was not his bodie but onely a figure thereof if indeed it onely were a figure as Protestants beleiue would God or Gods Scripture as S. Austin writeth â— 33. cont Faâ—stum c. 7. speake in an other manner to vs then ours is No surely vnlesse it would not be vnderstood of vs. And who will say that Is it mens custome to be taught by coÌ„traries it is our manner to be taught new things and that but once and which caÌ„not be knowne but by some Maisters teaching not by our Maisters expresse words spoaken by him of purpose for to tell vs what those things are but by a quite opposite discourse not made of him but of some other and consisting at least of one principle which he neuer allowed By these Reader thou seest clearly as I hope that if Ether Protest contradict the true sense of Scripture or
de Subsidio tom 2. fol. 253. of which corruption of Scripture thus writeth Illyricus vpon this place Some corrupt this text by translating The Cuppe of thanks giuing by which we giue thanks and the text so corrupted they vse in their liturgies in steed of the words of the Institution or holie supper making a duble sacriledge Caluin also in Math. 26. ver 26. not onely expoundeth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by He gaue thāks but also in the very text translateth it when he had giuen thanks And yet as himselfe confesseth there Mathew and Marke vse the word of Blessing Why therefore would not he vse the same word in S. Mathews text Because those words Acts 2. v. 27. Because thou wilt not They change leaue my soule in hell proue that Christs soule descended into hel Beza in his translation An. 1557. thus changeth the text Because thou wilt not leaue my carcasse in the graue Et ad Defens Castell p. 460. he saieth My soule in the text I did translate My carcasse but in my Notes My life but we may also take My soule in steed of the Pronoune Me. Which exposition saieth he is most plaine And he addeth Where as I noted that by the ancient translation my soule the error rose I did it not without cause sith we see that Papists wrest this place especially for to setle their Limbus and the Fathers from thence deuised that descent of Christ soule into hell As if he had saied I was forced to alter the tongue of the holie Ghost because he spoake against me In like sorte because we proue the same out of that passage Act. 2. v. 3◠Foreseing he spoake of the resurrection of Christ for nether was he left in hell c. the French Bibles An. 1562. 1567. 1568. 1605. of Hell haue made Graue as also hath Tremellius done in his Latin translation of the Bible neuewed by Iunius printed at Hannow 1603. Because those words Psalm 5. verss 5. Thou art not a God They change that wilt iniquitie proue that God no way willeth iniquitie or sinne the Kings Bible translateth the place thus That hath pleasure in wickednesse The French Bibles An. 1568. That loueth iniquitie And those of 1588. and 1610. That art not delighted with iniquitie And the like hath Piscator apud Vorstium in Parasceue cap. 3. and Tremellius in this place That so they may defēd their blasphemous doctrine that God willeth iniquitie though he do not loue it Because these words Ezechiel 33. vers 11. Liue I sayeth They change our Lord I will not the death of the wicked but that he be conuerted from his way and liue do proue that God of himselfe willeth no mans death the Kings Bible translateth them thus I haue no pleasure in the death c. and so also doth Musculus in locis tit de veritate Tremellius in this place Piscator in Thesibus l. 2. p. 187. and others That God may seeme of himselfe to will mens death though he take not pleasure in it as say they a sicke man willeth a bitter potion though he take no delighte in it Because the words 2. Thessalon 2. v. 15. Hould the traditions They change which yee haue learnt whether it be by word or by our Epistle do proue that traditions not written are as well to be held as those that are written Beza in his translation An. 1598. changeth the disiunctiue particle whether into the coniunctiue Also in this manner Hould the traditions which yee haue learnt by speach and also by our Epistle Whome follow Author Respons ad Theses Vadimontanas pag. 647. and others An other translation of Beza in Tremellius hath thus Hould the deliuered doctrine which you haue beene taught both by speach and by Epistle Where for whether he hath And and for Traditions Deliuered doctrine as Tremellius for Traditions hath Commandments The French An. 1568. and 1605. haue Institutions and the Queens Bible hath Ordinances Because those words 1. Timoth. 2. v. 4. Who will all men They change to be saued shew that God hath a will to saue all men Beza in that place changeth All into whomsoeuer that God may seeme to haue onely a will to saue whatsoeuer kinde of men In like sorte ib. v. 6. Where the Scripture saieth Who gaue himselfe a redemption for all Beza translateth For whomsoeuer Because that speach 1. Timoth. 4. v. 10. Who is the Saniour They change of all men especially of the faithfull declare that Christ redeemed all men Beza in that place in steed of Sauiour putteth Preseruer And saieth Because the name of Sauiour troubleth manie in that commonly it signifieth eternall life purchased by Christ therefore to auoid ambiguitie I chose rather to say Preseruer As if he had saied Because the word which the Scripture vseth doth shew that Christ purchased eternall life for all therefore I haue changed it for an other Because those words Coloss 1. v. 10. That yee may walke They change worthie of God and 1. Thessalon 2. v. 11. We haue adiured euerie one of you that you walke worthie of God and 3. Epistle of 5. Ihon. v. 6. Whome thou shalt doe well bringing on their way in manner worthie of God do shew that good workes may be worthie of God Beza in all these places for worthie of God hath Agreable to God Tremellius 1. Coloss v. 10. for worthie of God hath It is iust and 1. Thessal 2. It is agreable to God The Kings Bible 3. Ioan. 6. cit hath After a godlie sorte Because Christs words Lucae 7. ver 47. Manie sinnes are They change forgiuen her because she hath loued much insinuate iustification by workes Beza in place of Because in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translateth For. And addeth that he did so that it might be more easily perceaued that in these words is not shewed the cause of remission of sinnes The Kings Bible Illyricus and others follow Beza herein Because those words of S. Luke c. 1. v. 6. They were both They translate ill iust before God walking in all the commandements and iustifications of our Lord without blame helpe to proue that good workes are iustifications and do iustifie Beza though he confesse that the Greek word which S. Luke vseth be to be literally translated Iustifications Yet saieth that he would not so interprete it that saieth he I might take away this occasion of impugning iustification by onely faith and so in steed of Iustifications hath Rites Tremellius hath Righteousnesse Queen Elizabeths and King Iames Bible ordinances Because those words Philip. 2. v. 12. Worke your saluation Translate ill with feare and trembling proue that we may worke our saluation The French Bibles An. 1562. 1568. 1605. 1610. in steed of worke haue Endeauour you that the Scripture may seeme onely to say that we may endeauour to worke but not worke our saluation Because those words Iames 5. v. 16. Confesse
your sinnes Translate ill one to an other proue that we ought to confesse our sinnes to men the French Bibles An. 1605. 1610. translate them thus Confesse your faults one against an other as if the Apostle had bidden onely to confesse offences done against men The same insinuateth the Kings Bibles whiles for Sinnes it hath Faultes Because those words Actor 23. v. 11. And the night following Translate ill our Lord standing by him saied c. do proue that Christ was present with S. Paul in prison the French Bibles An. 1560 1562. 1568. 1605. in steed of Standing by translate He presented himselfe Tremellius hath He was seene Because those words Hebr 4. ver 14. Hauing therefore a Translate ill great high Preist that hath penetrated the heauens Caluin for Penetrated the heauenes translated He entred Beza He passed through Tromellius He ascended Because that Pronoune demonstratiue Hic This in those words of Christ This is my blood doth proue that it Translate ill is not referred to the word Cuppe or wine but to the word Blood Beza in Math. 26. v. 28. would not translate it Hic in the masculine gender but Hoc in the neuter gender For saieth he homilia 2. de ver present vol. 3. pag. 316. Surely who saieth Hic This is my blood pointeth at nothing but his owne blood The like he saieth in Cyclope pag. 268. Piscator l. 2. Thes p. 450. And yet as Illyricus saieth All both ancient and new and Caluin himselfe translate Hic This is my blood And Beza himselfe Hebr 9. ver 20. translateth the very selfe same Greek words thus Hic est sanguis This is my blood because there they proue not that the Euchariste is the bloud of Christ as they do Mathew 26. v. 28. cit Musculus also in locis tit de Caena pag. 360. affirmeth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vsed by S. Mathew and S. Mark is not well translated in the Masculin gender Hic Vnlesse we vnderstand Calix and neuerthelesse in the same place saieth that Mathew and Mark write that our Lord saied Hic This is my my blood of the new testament So that though twoe Euangelists teach that our Lord saied Hic This in the Masculine gender yet it is not well translated so Because those Greek words Luc. 22. vers 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is This is the new cuppe which the new testament in my blood that Cuppe which is shed for you do euidently shew that the word Shed is referred to the word Cuppe and consequently doe proue that it was a Cuppe of the true blood of Christ Beza vpon that place and Respons ad Illyr p. 198. and other Protestants after him saieth that ether there is a manifest Solloecophanes wherein the They call in do oâ— the words Nominatiue case is put for the Datiue or els these words are foisted into the text And yet confesseth that all our ancient Copies haue the nominatiue case or as Fulk saieth Praef. in nou testam not 49. All the Copies extant haue it in the nominatiue case And Beza herein is followed of Whitaker l. 1. cont Dur. sect 35. Daneus Contr. de Euchar. p. 544. Bucanus loco 48. Piscator in Refutat Sophismatum Hunnij p. 468. and of others Zuinglius resp ad Matthaeum Rulling tom 2. fol. 156. somewhat bolder translated these Greek words so as the word Shed cannot be referred to the word Cup to which alone S. Luke referreth it for thus he hath Hoc poculum in sanguine meo qui pro vobis funditur and Respons ad Confess Lutheri tom 2. fol. 511. saieth that it is an Enallage or Change of the Nominatiue case for the Datiue Moreouer Beza Luc. 22. vers 17. calleth in doubt those words Which is giuen for you Whereby the real presence is confirmed Because those words Math. 10. vers 2. The names of the They call in doubt twelue Apostles be these These first Simon who is called Peter proue the primacie of S. Peter Beza vpon that place saieth What if this word First be added by some who would stablish the the primacie of Peter And neuerthelesse addeth We find it so written in all Copies And so by his owne confession contrarie to the testimonie of all Copies calleth in question a word which fauoureth the Primacie of S. Peter Because the Pronoune Hoc or Hic in the words of They â—â—ll in doubt the Eucharist being taken adiectiuely helpeth to proue the Eucharist to be the bodie blood of Christ Daneus l. 1. de Euchar. c. 1. pag. 543. saieth What if I except that the proper words of Christ were onely these twoe Is my stesh I shall with one word frustrate all this proofe by the Pronoune Hoc But if thou canst nether proue thy exceptioÌ„ of Christs words nor canst denie but that the Euangelists haue the pronoune Hoc This is not thy exception both vaine and impious Because those words 1. Corinth 13. v. 2. If I should haue Translate ill all faith so that I could remoue mountaines and haue not charitie I am nothing do proue that no faith at all worketh iustification without charitie Beza therefore All translateth whole and saieth he doth it lest this text should deceaue anie Because those words Daniel 4. v. 24. Redeeme thou thy Translate ill sinnes with almes proue that good workes do redeeme sinnes The Kings Bible translateth it thus Breake of thy sinnes by righteousnesse And others say that our translatioÌ„ is naught And neuerthelesse P. Martyr on this place auoucheth That the Chaldee in which tongue this was written hath word for word Redeeme thy sinnes by iustices and so it is cited by Caluin 3. Instit c. 4. § 36. Apolog. Confess August c. de respons ad argumenta and also by others reported in the Protestants Apologie Tract 1. sect 4. subdiuis 7. Because those words Hebr. 2. ver 9. But him that was a They change the order of the words litle lessened vnder the Angels we see Iesus because of the passion of death crowned with glorie and honor proue that Christ was crowned with glorie because he suffered death Beza turneth the words thus But we see that Iesus crowned with glorie and honor who for a time was made inferior to Angels for suffering of death And King Iames Bible followeth him As if the Apostle had not saied why Christ was crowned with glorie but why he whas made inferiour to Angels And yet Beza is not ashamed to adde Let no man meruaile that I haue changed the placing of the words Because the words 2. Pet. 2. v. 8. For in sight and hearing They 〈◊〉 the 〈◊〉 he was iust dwelling with theÌ„ who from day to day vexed the iust soule with vniust workes proue that meÌ„ may be iuste in some deeds The King and Queens Bible turne the words thus For being righteous and dwelling amoÌ„g theÌ„ in seing and hearing vexed his soule Where they do not refer
iust or righteous to Seing and hearing as the text doth Because those words 1. Corinth 14. vers 17. Thou indeed They omit words giuest thanks well do plainely approue praier in an vnknowne tongue Zuinglius Caluin and Beza in their CoÌ„mentaries slippe ouer these words Yea Caluin 3. Instit c. 20. § 33. citing this sentence omitteth the word well In like sorte Caluin and Beza Luc. 22. v. 32. slippe ouer those words of Christ I haue praied for thee by which S. Peters Primacie is confirmed Wherefore thus I make my third argumeÌ„t Who beside the foresaied opposition to the expresse words of Scripture are forced many times to vse violence to the very sacred text by adding or taking away words by changing by calling in doubt by ill translating by omitting by changing the order of the words they are to be iudged to contradict the true sense of the holie Scripture But Protestants do so Therefore c. CHAPTER IV. THAT PROTESTANTS OVERTHROW all force of the words of holie Scripture yea contemne and deride them OVR fourth argument shal be that Protestants when they nether dare denie nor change the words of Scripture yet ouerthrow all the force of them yea sometimes contemne and scoffe at them The first way by which they delude the expresse word of God is that in what kind of matter soeuer to wit whether it be of precept or doctrine whether it can be knowne onely by Gods word or no and in what places soeuer to wit whether in them the matter be handled purposely or no in what kind of matter soeuer I say and in what kind of place soeuer the holie Scripture speaketh expressely against theÌ„ they crie that we must not stick to the letter nor vrge it Zuinglius in Math. 19. to 4. The words Protest will not haue the word of God vrged against them of Christ what God hath ioyned let not man seperate are so drie that it may seeme that married persons can be seperated for no cause Here because the letter clearely maketh against him he addeth But we will not after the Iewish manner sticke so superstitiously to the letter And in Mark 1. We must not stick fast to the bare letter but the letter is to be expounded and directed according to the rule of the Protestants Spirit Et Institut de caena tom 2. fol. 288. Is it fit in Scripture to vrge earnestly onely the letter or rather hauing consulted other places we ought to consider what the authoritie of it may admit Because in the matter of the Eucharist the words of Scripture are clare agaâ—â—st them Caluin 4. Instit cap. 17. § 20. saieth Christs words are not vnder the common rule nor are to be examined gramatically § 23. These good Maisters that they may appeare men of letters do forbidde to Caluin scoffeth at those who vrge the word of God goe any whit from the letter What monstruous absurdities caÌ„not phrentik men gather if they may obiect euerie tittle for confirmation of their opinions And he termeth it foolish stubbernesse to contend earnestly about Christs words And calleth vs Catchers of syllables froward and stubbern exactours of the letter foolish and ridiculous maisters of letters because in the matter of the Eucharist we stick close to the expresse words of Scripture and vrge them against him as if with scoffes and taunts he would beat vs from the expresse word and letter of almightie God Moreouer in Math. 3. v. 16. he saieth Some do foolishly and preposterously vrge the letter that they may include the thing in the signe And in Math 26. v. 28. The Papists and such like are foolishly superstitious whiles they lay fast hould vpon Christs words And Admonit vlt. ad Westphal pag. 8â—7 We must not earnestly insist vpon the words Beza cont Westphal p. 214. By what right is it not lawfull for vs to appeall as I may say so from the word to the sense P. Martyr l. de Euchar. p. 124. Yee must not alwaies obiect the clearnesse of the sense pag. 126. Yee must not take first sense which offereth it selfe p. 126. Yee should not so much vrge the plainenes of the sense and pag. 149. They obiect againe vs the simple sense and hould that firmely Zanchius l. 1. Epist p. 34. They haue cried to importunely and till they were hoarse The word the words Kerberman l 1. System Theol. pag. 169. They importunely vrge the letter or words of Scripture Willet in Synopsi Contr. 19. pag. 885. We must not take the letter but follow the sense where we find mention made of the vniuersalitie of Christs death pag. 886. It cannot literally be vnderstood that God would absolutely haue all meÌ„ to be saued Thus speake these men when the letter or plaine sense of Scripture maketh expressely against them In the meane tyme whensoeuer the letter of Scripture seemeth to fauour theÌ„ they most veliemently pressâ—â— As for example because S. Paul sometimes calleth the Eucharist bread they will needs haue it to be materiall bread Caluin in Math. 26. vers 28. The Papists denie that bread is shewed but Paul refuteth their Difference betwene the words which Protest and which Cath. vrge dotage affirming that the bread which we break is the communication of the bodie of Christ The like he hath 4. Instit c. 17. § 15. and others after him And neuerthelesse the Scripture neuer saieth directly of the Eucharist This is bread as four times it saieth most directly of it This is Christs bodie Nether doth it in anie place restraine the word Bread when thereby it signifieth the Eucharist to the proper signification of materiall bread as it doth manie waies restraine the word Bodie to signifie the true bodie of Christ by adding that it is the bodie giuen deliuered or broken for vs. Moreouer the Scripture it selfe Ioan. 6. clearely expoundeth that when by the word Bread it signifieth the Eucharist it meaneth the very flesh of Christ So that in the selfe same matter that word which is saied of the Eucharist in an identicall speach saying This is this and which ofteÌ„times and most clearely is tied to it proper signification nor is euer expounded in Scripture to be otherwise taken must not be vrged against Protestants because it maketh against them and an other word which nether is euer so saied of the Eucharist nor is any way restrained to it proper signification yea which the Scripture it selfe expoundeth figuratiuely must be vrged because it seemeth to fauour Protestants and consequeÌ„tly the letter or word of Scripture is to be vrged or not vrged according as it fauoureth or disfauoureth ProtestaÌ„ts Which is indeed to shape the Scripture to their opinions not to frame their opinions to the Scripture But if they cannot obtaine that the letter of the holie They call it begging of the question to vrge the letter Scripture be not vrged against them they take an other course to delude the authoritie or force thereof For they
words of Christ but thinke of some other thing and with inward eyes behould them as mysteries And Victorinus ib. In the question of the Supper of the Lord we must looke with the left eye vpon the words of Christ and with the right behould the natures of Christ and the writings of Antiquitie Yee see them professe that the foundation and strength of their opinion is a humane principle that their reasons are to be preferred before Christs words that we must not simply looke vpon Christ words but thinke vpon some other thing that we must looke vpon Christs words with the left eye and with the right vpon nature Which is the very doctrine of Suencfeldius in Schlusselburg art 23. cit Remoue saieth he from thy sight Take and Eate This is my bodie and then consider what is the nature of mans bodie of eating of Sacraments and of ould figures and so thou shalt find most certaine trueth In like sorte they confesse that they learnt not their faith out of Scripture Zuinglius Resp ad Serm. Lutheri to 2. fol. 372. Faith cannot be learnt or discussed out of words but the Protest haue not their faith out of Scripture teacher of it is God and after we haue it deliuered from him we may see the same in words And in Exegesi fol. 347. We do not thinke that faith can be gathered out of words but that faith being the mistresse the words which are set before vs may be vnderstood How I pray you should we gather faith out of words sith we ought not to come to expound Scriptures But being already armed with faith And OEcolampadius in Hospin part 2. Histor fol. 70. I come not to Scripture but being before hand armed with faith Their first shift is to scoffe and deride the manner of Protecst soffe at plaine proofes out of Scripture arguing out of the expresse words of Scripture P. Martyr in Schlusselburg l. 4. Theol. Caluin artic 20. calleth our argument taken out of the words of the institution of the Eucharist a Fiue word proofe And in Dial. col 130. thus speaketh I alwaies thought that yee were not so wise as yee Gods word not enough should be in labouring so much for an opinion both absurde and vnprofitable and hauing nothing to mantaine it but Christs word This is my bodie Caluin 1. Instit cap. 2. § 3. saieth that they are madde who endeauour to defend the images of God and Saints by the example of the Cherubins The same saieth Hospin l. de orig Templorum pag. 254. and Beza 2. part respons ad Colloq Montisbel pag. 31. termeth the same a stinking argument Whitaker ad Rat. 3. Campiani maketh this to be a Sophisme Saint Iames commandeth to Foolish to striue about Christs words anoint the sick therefore we must anoint them Zuinglius de Peccat orig tom 2. fol. 122. saieth How foolish should he seeme who for words of Scripture would auouch that we are washed from originall sinne by the water of baptisme OEcolāpadius cōplaineth that the words of the Institutiō of the Eucharist are obiected to him as a Helene and the samewords Caluin termeth Aiax his buckler and the onely refuge of Papists Finally they are sometimes driuen to blaspheme the They blaspheme the very words of Scripture words of Scripture and to say that they will nether beleiue them nor God himselfe P. Martyr cont Gardiner col 423. termeth the words of the Institution of the Eucharist a litle speach of fiue words and col 1095 a fiue word speach Zuinglius Respons ad Billican tom 2. f. 264. Poore letters Burensis in Schlusselburg Praefat. in tom 3. Catal. Haeret. Foure impotent words Sheldon l. of Antichrist pag. 82. in scoffe Fiue omnipotent words Hospin part 2. Histor fol. 63. Fiue magicall words Gratianus Anties tom 6. doctrinae Iesuit fol. 158. speaketh in this sorte To be present according to Gregorie is to draw Christs bodie out of heauen by fiueuerbicall or magicall power Volanus l. 2. cont Scargam pag. 1047. Feigning to your selues a new Christ of bread made by the fiue-word-breath of a Preist Moreouer Zuinglius as before is rehearsed called Christs words of the indissolubilitie of mariage drie words and l. de Relig. c. de Euchar. saieth that the words of conscration are too drie for some mens capacitie Poach in Schlusselburg tom 4. Catal. pag. 305. thus writeth It must needs be that the law sith it nether Gods law in lie is Christ nor in Christ is contained in error lie and death And the Scripture as Luther saieth in his disputations is not to be vnderstood against Christ but for Christ and therefore to be referred to him or not to be accounted true Scripture Luther being sore vrged by the words of Scripture touching works and the law teacheth his followers to answere thus tom 5. in 3. Galat. fol. 345. Simply we must answere in this sorte Here is Christ there the testimonies of the Scripture touching workes and the law But Christ is Lord of the Scripture Thou vrgest the seruant that is the Scripture this seruant I Luther leaueth the Scripture to Papists leaue to thee I vrge the Lord who is King of the Scripture And speaketh yet more plainely German edit Wittemb tom 1. in these words Albeit the Papists do bring a huge loade of Scriptures in which good works are commanded I care nothing He careth not for all the Scripture for all the sayings of the Scripture though more were brought Thou Papist art very insolent and proud with the Scripture which yet is vnder Christ and the Lord. Wherefore I am nothing He is not moued with it moued thereby Go too foresooth relie vpon the seruant as much as thou wilst but I relie vpon Christ the true Maister Lord and Emperour of the Scripture Him I will beleiue and I know he cannot lie to me nor lead me into error I had rather honour and beleiue him then to suffer my selfe to be drawne one finger breth from my opinion for all the sayings of the Scripture Loe how Luther careth not for all the sayings of the Scriptures is nothing moued with will not alter his opinion for them all and leaueth them to the Papists And in like sorte tom 1. disput de Fide fol. 387. saieth But if our aduersaries vrge the Scripture against Christ we vrge Christ against the Scripture We haue the Lord they haue the seruant Papist haue the Scripture And in Colloq cap. de verbo Dei fol. 22. speaking of his followers saieth The Scripture is contemned corrupted and mocked of vs. Yea Zuinglius in Elencho tom 2. fol. 10. affirmeth that when Paul wrote the Commentaries of the Euangelists and the Epistles of the Apostles were not of authoritie and that Paul did not attribute so much to his Epistles as that Paul did not thinke his Epistles diuine whatsoeuer was contained in them was holie The like is insinuated by
they change into particulars whensoeuer they make against them Which is so great and so manifest an abuse of Scripture as What some Protestants thing of turning vniuersall propositions into particulars some of themselues crie out against it For thus Iacobus Andreae in Colloq Montisbel p. 418. speaketh to Beza It is impietie to exclude anie man from this vniuersall promise p. 419. It is manifest impietie and abhominable doctrine contrarie to the expresse letter to make a particular promise of an vniuersall Et pag. 421. It is horrible to heare so manifest an vniuersall proposition to be made a particular Wherefore I thus frame my eight argument Who besides the foresaied opposition to the expresse words of Scripture are compelled in so manie and so great matters to change so manie and so manifest vniuersall propositiōs of the holie Scripture into particulars they are to be iudged to gainsay the true sense of the Scripture But Protestants do so Therefore c. And the more forcible this argument ought to be against them because themselues teach That as often as there is an vniuersall proposition in Scripture it must not be limited by anie distinction vnlesse that be grounded vpon certaine and cleare words of Scripture For otherwise euerie doctrine may be deluded by subtilitie of distinctions So Gerlachius tom 2. disp 24. CHAPTER IX THAT PROTESTANTS DO LIMITATE manie vnlimited Propositions of the Scripture MY ninth argument that Protestants contradict the true sense of Scripture I will take frō thence that they are forced to limitate manie vnlimitated propositions of Scripture touching great matters as of God of Christ of the Church and the like For if we proue that God doth not at all tempt to euil Touching God because S. Iames saieth absolutely c. 1. v. 13. God is no tempter of euill and he tempteth no man P. Martyr in locis clas 1. c. 15. § 9. answereth When Iames denieth that God tempteth he denieth it not altogether but in that sorte in which those carnall Christians of his time did affirme him to tempt as if they when they sinned had not beene in fault Caluin vpon this place He speaketh here of inward temptations which are nothing but inordinate desires which prouoke vs to sinne And he rightly denieth God to be author of them Pareus l 2. de Amiss Grat. c. 8. Iames doth not remoue from God simply all temptation but onely the inward temptation and such as may make a man excusable If we proue that God willeth not iniquitie at all that is nether for it selfe nor for anie other thing because ps 1. v. 5. it is saied without anie limitation Thou wilst not iniquitie they limitate this saying manie waies as that God willeth not iniquitie for it selfe or by his word or by allowance or delighte in it as appeareth by what we rehearsed l. 1. c. 2. art 1. If we proue that God of himselfe willeth not the death of anie man because he saieth Ezech. 33. v. 11. I will not the death of the wicked and c. 18. v. 32. I will not the death of him that dieth Zanchius l. 3. de Nat. Dei c. 4. q. 4. answereth If thou vrgest the word I will not the death of a sinner and that God speaketh of his good pleasure I say that place is to be vnderstood of the elect onely Beza 2. art resp ad Acta Montisbel p. 196. That restriction of conuersion sheweth that this is to be vnderstood onely of them to whome is graunted the grace of conuersion which surely is proper to the elect Piscator in Thesib l. 2. p. 187. The Prophet speaketh not here of euerie sinner but of him onely that is conuerted But Luther lib. de seru arbitr tom 2. fol. 450. saieth God willeth manie things which by his word he sheweth that he willeth not So he will not the death of a sinner to wit by word but he willeth it by his vnsearchable will If we proue that God willeth the conuersion of euerie sinner because he saieth without limitation Ezech. 33. v. 11. I will not the death of the wicked but that he be conuerted and liue Caluin l. de Praedest p. 786. and de Prouident p. 737. answereth God is saied to will life as he is saied to will pennance and this he willeth because by his words he inuiteth all to it but this is not contrarie to his secret counsaile wherein he hath decreed to conuert none but his elect Piscator in Thesibus lib. 2. pag. 236. saieth That God speaketh there of the wicked who is conuerted If we proue that Christ euen as he is God would gather those who will not be gathered because he saieth absolutely Math. 23. v 37. How often would I gather together thy children as the hen doth goth gather together her chickins vnder her wings and thou wouldest not Perkins de Praedest tom 1. col 157. answereth I say that Christ speaketh here not as he was God but as he was minister of the circumcision The same saieth Luther lib. cit fol. 451. and others If we proue that God calleth euen the reprobate because he saieth without limitation Apocal. 3. v. 20. I stand at the dore and knock Perkins loc iam cit answereth Those at whose dore Christ standeth are the faithfull and the conuerted If we proue that God euen by inward vocation calleth the reprobate because without all limitation it is saied Math. 23. v. 37. How often would I gather thy Children And Isaiae 65. v. 2. I haue spred fourth my hands all the day to an incredulous people And c. 5. v. 4. What is there that I ought to doe more to my vineyard and haue not done to it Et Prou. 1. v. 24. I haue called and you haue refused Contra-remonstrantes in Collat. Hagae p. 245. seq limitate all these sayings onely to outward calling And Pareus l. 1. de Grat. lib. arb c. 11. to onely calling by outwarde means After which manner Protestants also limitate those words Math. 22. v. 14. Manie are called but few are chosen If we proue that men may resist the holie Ghost speaking within them because without limitation it is saied Acts 7. v. 51. You haue alwaies resisted the holie Ghost Caluin ib. answereth They are saied to resist the holie Ghost who obstinately reiect him speaking by the Prophets for here is no speach of inward reuelations which God inwardly inspireth to anie but of the outward ministerie If we proue that Christ did not teach his Apostles all Touching Christ the points of faith because himselfe saieth Ioan. 16. v. 12. Yet manie things I haue to say to you but you cannot beare them now But when he the Spirit of trueth cometh he shall teach you all trueth they limite this to rites and discipline Beza ib These words are to be vnderstood of those things which pertained to the execution of the Apostolicall function and foundation of Churches If we proue that Christ was Mediator of
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.
doctrine of the law not of the Ghospell Caluin ib. We gather that this answere of Christ is according to the law Illyricus in Claue part 2. tract 6. col 543. That all be bound vnder payne of losse of eternall life to doe good and auoid sinne is a sentence of the law and must and ought to be corrected and restrained by the Protestant Ghospell or by remission of sinnes Peter Martyr in Rom. 11. That saying Forgiue and it shal be forgiuen is a precept and therefore pertaineth to the law Melancthon in Apologia tom 3. c. de argumentis The promise of reconciliation and of eternall life is free but proper legall promises are added for workes as who shall giue a draught of water shall not want his reward Wherefore thus I frame my eleuenth argument Who not onely contradict the expresse words of Scripture but also are compelled to turne conditionall propositions of Scripture into absolute and to delude them diuers other waies do contradict also the sincere meaning of the Scripture But thus doe Protestants Therefore c. CHAPTER XII THAT PROTESTANTS CHANGE manie causall propositions of Scripture into not causall THE 12. argument for to proue that Protestants contradict the true sense of Scripture shal be because they are compelled in manie and weightie controuersies to turne causall propositions into not causall For is we proue that Christ was exalted for his humiliation because it is saied Philippen 2. ver 8. He humbled himselfe made obedient vnto death euen the death of the crosse For For the which thing God hath exalted him Caluin ibid. answereth That illatiue particle wherefore in this place signifieth rather consequence then cause And 2. Instit c. 17. § vlt. The solution is easie that Paul there speaketh not of the cause of Christs exaltation but onely sheweth the consequence And Daneus Controuer 2. pag. 201. The particle For which sheweth the order and continuation of the speach not the cause for which If we proue the same out of those wordes Hebrew 2. ver 9. We see Iesus because of the passion of death crowned with glorie and honour Caluin ib. answereth Because of the passion of death is as much as if he had saied Christ hauing died was raised to this glorie which he hath gotten For the meanes onely that I may so speake of obtaining glorie is declared If we proue that confession of faith is cause of saluatiō as faith is cause of iustification out of those words Rom. 10. ver 10. For with heart we beleiue vnto iustice but with the To. mouth confesson is made to saluation Caluin ib. answereth We must not gather thereof that confession is cause of saluation he ment onely to tell how God doth perfect our saluation It is a necessitie of perpetuall consequence not that he attributeth saluation to confession Hunnius lib. de Iustificat p. 186. saieth That Confession to saluation is the same that confession of saluation Which the Electorall Ministers in Colloq Aldeburg p. 295. affirme to be a corruption of Scripture If we proue that keeping of the commandements is cause of our freindship with God by those words Ioan. 15. v. 14. You are my freinds if you doe the things that I commād If. you Caluin ib. answereth He meaneth not that we get so much honour by anie merit of ours but onely admonisheth vs vpon what condition he receaueth vs into grace and vouchsafeth to reckon vs among his freinds If we proue that the forgiuenesse of our sinnes dependeth vpon our forgiuing of others out of those words Luc. 11. v. 4. Forgiue vs our sinnes for because our selues also do Because forgiue euerie one that is in debt to vs. Caluin in Math. 6. v. 11. answereth Neuerthelesse forgiuenesse which we demand for our selues dependeth not of that which we giue but by this means Christ would exhorte vs to forgiue all offenses and withall confirme more our trust of forgiuenesse as it were by fealing it Nether skilleth it that in Luke is the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as much as For because or For because Christs meaning was not to note the cause but onely to aduertise what kind of mind we ought to haue towards our brethren whiles we seeke to be reconciled to God If we proue that by charitie we be made the sonnes of God out of those words Math. 5. ver 45. But I say to you That loue your enemies doe good to them that hate you and pray for them that persecure and abuse you that you may be the children of your father which is in heauen Calum ib. answereth Vnderstand not that by our beneficence we become the children of God But because the same Spirit which is witnesse assurance and seall of our free adoption doth correct the naughtie affectiōs of the flesh which are contrarie to charitie Christ proueth by the effect that no others are the children of God but those who resemble him in clemencie and meeknes If we proue that loue is the cause of forgiuing sinnes by those words Luc. 7. v. 47. Manie sinnes are forgiuen her Because because she hath loued much Aretius in locis part 1. fol. 84. answereth Because is taken ostentiuely not causatiuely This is so necessarie as the place cannot be otherwise vnderstood The like hath Illyricus in Claue part 2. tract 4. Polanus in disp priuat 36. If we proue that keeping of the commandments is cause of obtaining what we pray for out of those words 1. Ioan. 3. v. 22. Whatsoeuer we shall aske we shall receaue of Because him because we keep his commandements Caluin ibidem answereth He meaneth not that our trust in praier consisteth in our workes but this onely he vrgeth that pietie and sincere worshippe of God cannot be seperated from faith Nether must it seeme absurd that he vseth the causall particle though he meane not of the cause for the inseperable accident vseth sometime to be put for the cause If we proue that workes are cause of reward out of these words Math. 16. ver 27. He will render to euerie man According according to his workes Caluin ibid. answereth As often as reward is promised to good workes the cause of saluation is not shewed but the faithfull are onely encouraged to doe well because they are assured that they shall not leese their labour If we proue that good workes are cause of eternall happines out of these words Math. 25. v. 34. Possessethe For. kingdome c. For I was hungrie and you gaue me to eate And c. 25. v. 23. Because thou hast beene faithfull ouer a few things I will place the ouer manie things enter into the ioy of thy Lord. And Apocal. 7. ver 14. These are they which are come out of Therefore great tribulation c. therefore they are before the throne of God Pareus lib. 5. de Iustificat c. 3. saieth The answere of all Protestants is that the causall particle in the
If we proue that God doth now cleanse vs from all iniquitie because it is saied 1. Ioan. 1. v. 19. He is faithfull and iust to forgiue vs our sinnes and cleanse vs from all iniquitie Caluin ib. answereth If anie obiect that whilest we liue in this life we are neuer cleansed from all iniustice for so much as belongeth to reformation that is true indeed but Ihon teacheth not what God doth now perfect in vs. If we proue that in this life some are made iust by the merits of Christ as by Adams demerit they were made iniust by these words Rom. 5. v. 19. As by the disobedience of one man manie were made sinners so also by the obedience of one manie shal be made iust Pareus l. 2. de Iustificat cap. 3. answereth In this life we are made iust imperfectly in the next we shal be made perfectly iust Hereupon perchaunce Luther saied Disput 3. tom 1. We thinke that a man to be iustified is not to be yet iust but to be in the way and course to iustice If we proue that faith without workes is alwaies dead because it is saied Iames 2. vers vlt. Faith without workes is dead Schlusselburg to 8. Catal. p. 526. answereth The saying of Iames touching faith dead without workes is to be vnderstood of ehe time after iustification So that he will not haue faith to be dead without good workes whilest it iustifieth If we proue that God alwaies will all men to be saued by those words 1. Tim. 2. Who will all men to be saued Perkins in Cases of Conscience cap. 7. sect 3. answereth God will all men to be saued vnderstand now in this last age of the world If we proue that Saintes in heauen aske mercie for the faithfull because they aske reuenge vpon their persecutors by those words Apocal. 6. vers 9 I saw vnder the aultar the soules of them that were slanie for the word of God c. and they cried with a loud voice saying How long Lord holie and true iudgâ—st thou not and reuengest not our blood on them that dwell on the earth Confessio Wittember c. de Inuocat Sanctorum vnderstandeth this onely of praiers made whiles the Saints were on earth In the Apocalypse the soules of the Saints that were slaine do crie that their blood be reuenged not that now resting in the Lord they are desirous of reuenge after a humane manner but because the Lord euen after their death is myndfull of the praiers which whiles they yet liued on earth the made for the deliuerie of themselues and the Church If we proue that in this life we fulfill the law doe the will of God and obey Christ by those words Rom. 8. v. 4 God sent his Sonne c. that the iustification of the law might be fullfilled in vs. Et Math. 6. Thy will be done on earth And Hebr. 5. vers 9. Christ is made the cause of saluation to all that obey him Scharpius de Iustif Contr. 12. answereth Out of these places nothing followeth but that the faithfull fulfill the law but it followeth not that they fulfill it in this life Wherefore I thus make my fourtenth argument Who besides the foresaied opposition to the expresse words of Scripture will not expound the words of Scripture on that time whereof it speaketh do contradict the true sense thereof Protestants doe so Therefore c. CHAPTER XV. THAT PROTESTANTS OF MANIE sayings of Scripture make one MY fiftenth argument shal be because Protestants are forced to confound manie sayings of Scripture in one and so make one of manie For if we proue that God will not the death of a sinner but willeth his conuersion by those words Ezechiel 18. I will not the death of a sinner but that he be conuerted and liue Caluin l. de Praedest pag. 706. answereth If as we ought to doe those twoe be read ioyntly I will that a sinner which is conuerted liue the cauill is easily refuted The some hath Beza 2 part resp ad Acta Montisbel p. 196. If we proue that God would haue al to be saued and come to the knowledge of the trueth because it is so saied 1. Tim. 2. v. 4. Beza lib. quaest respons vol. 1. Theol. p. 684. saieth Those twoe To saue and to come to the knowledge of trueth are to be ioyned that so God may be vnderstood to will that they be saued whome he will haue to come to the knowledge of the trueth So also he answereth in Respons ad Acta Montisb p. 194. And there p. 196. in the same sorte expoundeth that Ezech. 18. I will not the death of a sinner but that be conuerted If we proue that Christs baptisme was different from S. Ihons because Actor 19. S. Luke telleth that some who haue beene baptized with S. Ihons baptisme were baptized againe of S. Paul Beza ib. ver 5. saieth that these are not the words of S. Luke telling who were baptized of S. Paul but of S. Paul telling what was the baptisme of Saint Ihon. Caluin l cont Anabap. p. 415. saieth There is saied that Paul baptized them in the name of Christ then to explicate what this meaneth is added that he laied hands vpon them and the holie Ghost descended Wherefore the same thing is diuersely expressed by twoe wayes as the Scripture vseth Et 4. Inst c. 15. § 18. Luke doth not tell twoe different things but keepeth the forme of relating vsed of the Hebrews who first set downe the summe of the matter and after explane it more at large If we proue that we must be borne againe both of water and of the holie Ghost by these words Ioan. 3. v. 5. Vnlesse one be borne againe of water and the holie Ghost c. Caluin ib. answereth It is one simple sentence that we must be borne a new for to be Gods children and that of this second birth the holie Ghost is author Therefore he put water and Spirit for the same thing And in this manner they confound manie things which the Scripture distinguisheth and say that ether they be Synonimies or that one exegetically expoundeth the other Wherefore this is my 15. argument Who besides the foresaied opposition to the expresse words of Scripture are compelled to confound manie different sayings of the Scripture in one those are also opposite to the true meaning of the holie Scripture Protestants doe so Therefore c. And hitherto we haue seene how manie and what kind of Propositions of Scripture almost in all kinds of controuersies Protestants doe change and depraue and that no kind of speach can be so plaine strong and forcible as it can recall them from their errours but that they break through delude depraue all Now let vs see how they deale will the wordes of Scripture For as Tertullian saieth cont Hermogenen It is the Heretiks custome to wreste all simple words CHAPTER XVI THAT WORDS OF SCRIPTVRE WHICH signifie the working or doing of a thing
Which 1. As farreforth saieth that which in the words of Consecration signifieth As farreforth As saieth he the Pronoune which in those words The bread which I shall giue is my flesh which I shall giue for the life of the world Moulins in his Bucler part 2. pag. 51. saieth that those words Iacob 5. If he be in sinne they shal be forgiuen him signifie as much as health shal be restored to him all sinnes being forgiuen for which God had afflicted him And he addeth in the next page Christ doth teach vs Math. 9. Forgiuen 1. Arise that to say to the sicke Thy sinnes are forgiuen thee and to say Arise and walke are equiualent things Let then he and his fellow Mynisters say Arise and walke when they preach of remission of sinnes They expound also by disparate or quite differeÌ„t things For thus Zuinglius in Schlusselburg lib. 1. Theol. Caluin art 2. Bodie in the words of the Supper may be taken also for the Bodie 1. Churche Church Et in Ioan. 6. to 4. he saieth By which also the words of Christ wax cleare This is my bodie where Bodie is put for Bodie 1. Death Death In lib. de Relig. cap. de Euchar. to 2. Now followeth a rite whereby it appeareth that this is the sense and that Bodie here Is it not a participation of the bodie of our Lord. 1. Cor. 10. is otherwise taken then for the Symboll of his bodie to wit for the Church In lib. de Caena fol. 294. he saith that by Communication of the bodie of Christ by Communion Communion 1. Sermon Chalice 1. Our selues you may vnderstand a sermon or the Church Et 1. Cor. 10. that the sense of these words The Chalice of blessing which we blesse c. is The Cuppe of thankesgiuing with which we giue thanks what other thing I pray you is it but our selues Agayne Blood 1. Christians He calleth the blood of Christ those who trust in his blood Et in Exegesi f. 359. Flesh in this place Ioan. 6. is put for the Diuine Flesh. 1. Diuinitie Bodie and blood 1. Faith Nature In Explic. art 18. to 1. f. 37. Thou seest here Ioan. 6. that the bodie and blood of Christ is nothing els but the word of faith to wit that his bodie dead for vs his blood shed for vs redeemed vs. And in other places oftentimes saieth that the word Bodie in the words of Consecration signifieth a Figure or Symboll of Christ his bodie The same Zuinglius in Exegesi tom 2. fol. 350. thus writeth Eate 1. â—eleiue Vnlesse yee eate the flesh of the Sonne of man c. is as much as who beleiueth not to wit the Ghospell being preached shal be condemned In Ioan. 6. tom 4. To eate bread and flesh is Eate 1. Trust nothing els but to beleiue Againe To eate is to trust In Elenc fol. 30. When faith is saied to saue faith is taken for the election of God In lib. de baptis fol. 61. In the 6. of the Acts the Beleiue 1. Heare word of Beleiuing is taken for to heare the doctrine or to adioyne himselfe to the number of the beleiuers The same man Epist ad Lindouer to 1. fol. 204. Thou seest here 1. Pet. 3. Baptisme Baptisme 1. Faith hath made vs safe fiâ—st that baptisme is taken for faith In lib. de Relig. c. de Baptis to 2. fol. 201. It was cleare to him that they had beene baptized by Apollo that is taught In lib. de Baptis f. 61. We saied that baptisme was taken for the inward Baptisme Faith Baptisme 1. Doctrine faith 1. Pet. 3. Et f. 63. We must note that the words of Baptizing in these words of Paul Act. 16. is taken for doctrine Et f. 81. In what then were yee baptized must not be vnderstood of the externall baptisme of water but of doctrine and instruction In Subsidio ib. f. 254. Baptisme 1. Pet. 3. is taken for Christ when Baptisme 1. Christ he saieth that we are saued by baptisme Et in Resp ad Huber fol. 107. he addeth that Baptisme 1. Pet. 3. is taken for Christ or for the very Ghospell Moreouer l. de Baptis to 2. fol. 73. Baptisme 1. Ghospell he thus writeth They haue oftentimes learned of vs that by water in this place Ioan. 3. ought to be vnderstood the knowledge Water 1. Knowledge Keyes 1. Words of Keyes 1. Faith Keyes 1. Preaching Loose and binde 1. Preach Binde 1. Leaue in error Binde 1. Not beleiue Forgiue 1. Assure of Christ and the comfort of faith Et in Explic. art 50. to 2. f. 92. The keyes are nothing els but the pure word of God and the sincere preaching of the Ghospell In Exegesi ib. f. 258. The keyes are not other thing but faith of the Ghospell Resp ad Luther ib f. 378. It is cleare that the keyes are nothing but the preaching of the Ghospell Agayne in Explic. art 50. to 1. f. 93. We learne that in Luke to loose and binde is nothing els but to preach the Ghospell lib. de Relig. c. de Clauibus to 2. f. 191. It appeareth here that to Binde is nothing els but to leaue in error And in Schlusselb l. 1. Theol. Caluin art 9. The words of Binding and loosing signifie nothing els but to beleiue and not beleiue Perkins in Cathol ref Contr. 3. c. 3. writeth thus I answere that we doe not aske remission of sinnes because we are not certaine of it but rather because that certaintie is weake and infirme that continually indued with new grace of Christ we may dayly increase and be comforted Daneus Contr. 7. pag. 1317. Saints are saied to gouerne the Saintes 1. Christ world Apoc. 2. and 3. We graunt saieth he that the godlie both now and after death doe gouerne the wicked world in so much as Christ gouerneth it of whose kingdome they are partakers as being his members Et to 2. Contr. de Baptis c. 4. he saieth that in those wordes Vnlesse a man be borne of water and the And. 1. Oâ— holie Ghost the particle And is to be taken for the disiunctiue particle Or. Et Contr. de Euchar. c. 10. 11. he will haue the verbe Is in the words of Consecration to stand for Is. 1. Signifieth Signifieth Representeth Sealeth Rainolds in Apol. Thes p. 333. saieth that the Apostle 2. Thessalon 2. in those words Hould traditions c. by the Speach 1. Scripture word Speach comprehendeth other Scriptures or as Iuel in Defens Apol. part 2. cap. 9. sec 1. Will haue it The very substance of the Ghospell Others in Whitaker Contr. 1. q. 6. c. 10. will haue whether put for Also as Beza putteth in the very Whether 1. Also text of that place Whitaker Contr. 11. q. 5. c. 4. by Preists in those words of Preists 1. Chiefe men the psal 99. Moyses and Aaron in his preists will haue to be meant
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
who aâ—ouÌ„d with iustice according to the doctrine of the law not of the Ghospell Scarpe de Iust CoÌ„t 1. IustificatioÌ„ effectiuely is immediatly of Christ alone but sanctificatioÌ„ is of the holie Ghost IustificatioÌ„ quitteth vs in the iudgemeÌ„t of God not sanctificatioÌ„ Et CoÌ„t 7. There is a twoefould ablutioÌ„ of sinne the first is of the guilt and this is iustâ—ficatioÌ„ the second is of the inherence thereof and this is sanctâ—fication Bullinger dec 3. serm 9. There is a duble iustice iustificant and obediâ—nt Polanus part 2. thes The grace which Adam receaued in creation was not grace which maketh gratefull Et in Disp priuat Sinnes are blotted out by pennance not causatiuely but osteÌ„siuely Riuet tract 3. sec 26. We are perfectiuely imputatiuely iust but inhereÌ„tly iust onely imperfectly Touching the law they distinguish in this new sorte It is Of Gods law abrogated from the faithfull according to rigor and imputatioÌ„ no according to obligation There is a twoefould fulfilling of the law legall and Euangelicall Mans law bindeth in generall not in particular Whitaker libr 8. cont Dur. sect 96. saieth The Decalogue is taken away in parte but not simply Caluin in Actor 15. vers 10. The commandements are an vnsupportable yoake for to be exacted not for doctrine Pareus l. 2. de Iustif cap. 7. They are heauie concerning perfection not for inchoation Reineccius to 4. Arm. cap. 13. They are light in respect of imputation and inchoation but not of perfect fulfilling Bucan in Instit loco 19. To the regenerate the law is possible by imputation of the satisfaction of Christ and by inchoation of newnesse Scarpius de Iustif CoÌ„t 12. The law is possible for outward precepts not inward in parte not in whole or by inchoation or in Christ not in our selues Musculus in locis titul de Legibus Christians fulfill the law perfectly in Christ imperfectly in themselues Polanus in disput priuat 40. The regenerate keepe the precepts of God by by imputation but themselues keepe them not Reineccius tom 4. Armat cap. 13. According to the law none is worthie before God but according to the Ghospell the godlie are worthie before God These and manie such other distinctions neuer heard What onely distinctions Protestants say they allow of before among Christians haue Protestants deuised against which at this present I obiect onelie this that themselues teach that no distinctions are to be admitted in Diuinitie which are not gathered out of expresse and plaine places of Scripture For thus Whitaker Contr. 4. quaest 1. cap. 3. That rule is much to be esteemed That in diuinitie no distinctions are to be allowed but such as are proued by plaine passages of Scripture And lib. 2. de Concupisc cap. 7. We may say and defend what we will if such distinctions be accepted Sadeel ad Repetit Sophism Turriani It is a theologicall rule All distinctions in diuinitie must be proued by expresse places of Scripture The like hath Perkins l. de Caena to 1. col 861. and others Their most vsuall distinctions wherewith most coÌ„monly Most vsuall distinctions with Protest they delude the testimonies of Scripture are these though perhaps all of them vse not the verie selfe same termes To wit Before men not before God or which cometh all to one It seemeth so but is not By this distinction they delude all those testimonies of Scripture which teach that reprobate or euill men may beleiue doe good workes be in the Church that reprobates may be iustified that good workes doe iustifie redeeme sinnes or the like Which they expound before men not before God or in shew not in deed An other vsuall distinction of theirs is In it selfe or in an other thing By this they delude those testimonies of Scripture which say that good men are iust worthie of God fulfill the law that baptisme forgiueth sinnes Almes deliuereth from death and such like which they expound in an other not in themselues as that good men are iust worthie of God fulfill the law in Christ not in themselues that almes deliuereth from death not in it selfe but in faith as saieth Confessio Augustana c. de Implet legis and that baptisme remitteth sinnes not in it selfe but in faith So Caluin in Act. 2. v. 38. A third vsuall distinction of theirs is SignificaÌ„tly not Causally By this they delude those testimonies of Scripture which teach that Sacraments worke grace Preists remit sinnes good works doe iustifie doe cause life euerlasting and the like Which they expound Significantly or ostensiuely not Causally Their fourth accustomed distinction is In parte not simply or wholy Thus they delude those testimonies which auouch that there is inherent iustice that sinners are taken away that good mens good workes are good and such like which they expound In parte not simply or wholy Their fift vsuall distinction is A saying of the law not of the Ghospell Thus they delude all the sentences of Scripture which declare that iustice and life euerlasting is to be purchased by good works that the keeping of the law is necessarie to life and such like For these kind of sayings they will haue to be onely of the law not of the Ghospell But their most vsuall distinction of all is Figuratiuely not Properly which kind of deluding the Scripture is most ample and containeth almost all the former kinds For what seemeth to be is not is figuratiuely not properly Likewise what is in parte and not simply what is not in it selfe but in another is figuratiuely and not properly Yet because this their distinction would wax stale if it were vsed vnder the same termes in all places and the vanitie thereof would easily appeare if nakedly it were applied to some places therefore at least in words and with some litle differences they haue deuided it into diuers Peculiarly by this distinction they delude all those testimonies of Scripture which teach that the Eucharist is the bodie and blood of Christ that eternall life is a reward that the Apostles are the foundations of the Church that the Ghospell is a law Christ a law giuer descended into hell that there is in the Church an altar a sacrifice and the like These forsooth are their fine plaisters which they applie to cure all the wounds which are giuen them by the sword of the word of God which if they will let other Heretiks vse in such sorte as they doe nothing at all will be proued out of Scripture Wherefore thus I frame my 22. argument They who besides their opposition to the expresse words of holie Scripture related in the first booke are forced in manie and great matters to deuise friuolous and verball distinctions and such as destroye themselues and were neuer heard of before among Christians they contradict the true sense of holie Scripture Protestants doe so Therefore c. CHAPTER XXIII THAT PROTESTANTS CONFESSE THE vniforme consent of Fathers Councels and of the Church to be against
conceaue how God in different manner willeth and willeth the same thing Againe Where we conceiue not how God will haue that to be done which he forbiddeth to doe let vs remember our weaknesse Et 3. Instit c. 24. § 17. When he had saied that God willeth that which he professeth that he will not he addeth Albeit according to our vnderstanding Gods will be manifould yet in himselfe he willeth not this and that but by his manifould wisdome maketh our vnderstanding astonished till it shal be graunted to vs to know that wonderfully he willeth that which now seemeth contrarie to his will And cap. 11. § 11. This is a meruailous manner of iustifying that they that are couered with Christ iustice feare not the iudgement which they deserue and whilest iustly they condemne themselues they are iudged iust out of themselues De Praedest pag. 704. Let our faith adore a farre of with decent sobrietie the hidden counsail of God wherewith the fall of man was preordained And pag. 711. How it was appointed by the foresight and decree of God what was to become of man and yet God is not to be madde partaker of the sinne as if he were ether author or allower thereof seing it is clearely a secret farre beyond the reach of mans wit let vs not be ashamed to confesse our ignorance In Ioan. 12. ver 27. But it seemeth that this doth not become the Sonne of God that an inconsiderate desire escapeth him which he must streight renounce for to obey his Father I confesse saieth he that truely this is the follie of the crosse which is a scandall to proud men Nay it is not the follie of the crosse but the impietie of Caluin to attribute an in cōsiderate desire to Christ And in Math. 26. vers 39. If anie obiect that the first motion which should haue beene bridled before it went further was not temperate as it beseemed I answere saieth he that in this corruption of our nature there cannot be seene the feruor of passions with that temper which was in Christ but we must yeeld this honor to the Sonne of God that we iudge not of him by our selues Forsooth the impostures of Caluin not onelie wāting all word of God but also quite cōtrarie thereto must be beleiued though they cannot be vnderstood and the Catholik doctrine of the Eucharist and the like must not be beleiued because it cannot be vnderstood Beza in Explicat Christianismi c. 3. After a wonderfull and incomprehēsible manner it pleaseth God that euen that which as it is sinne he alloweth not yet is not done without his will De Praedest cont Cast p. 340. When he had saied that God decreeth the causes of damnation and that none can resist his decree he asketh Is not then all the falut in God and answereth This difficultie is vnexplicable for men Agayne How God is not in fault if he ordayne the causes of dānation we thinke with the Apostle that it is a question vnexplicable for mans wit Et in Colloq Montisb p. 427. There is no parte of Christian doctrine from which sense and humane reason doth more abhorre Pareus l. 2. de Amiss Grat. c. 13. after he had saied p. 358. that God doth enforce mē to sinnes as they are his secret iudgements addeth p. 363. that this manner is vnexplicable Indeed this their excuse of the inexplicabilitie of the thing were tolerable if the Scripture did clearely teach what they say but seing it doth not clearelie teach so as appeareth by the answers of Catholiks yea so clearely teach the contrarie as Protestants are forced to confesse that they know not how to reconcile so manie of their positions with the Scripture it is a verie great proofe that in verie deed their doctrine is repugnant to Scripture An other manner whereby implicitlie they cōfesse that Protest confesse that the words of Scripture seeme against them their doctrine is repugnāt to Scripture is because in manie and great matters they acknowledge that the words of Scripture and such as are of purpose spoakē for to declare vnto vs what we ought to beleiue of such matters seeme to fauour vs more then them are hard to them and torment them shrewdly Luther in Postill Dom. 9. post Trin. This dayes Ghospell if it be nakedly looked into without the Protestant spirit is plainely Papisticall Zuinglius l. de Rel. c. de Merito None denieth but that in Scripture there are almost more places which attribute merit to our works then denie it And in Explanat art 20. The places of Scripture at first sight seeme to attribute some what to Merit Bullinger Dec. 3. Serm. 9. We acknowledge that the Scripture euerie were doth seeme to attribut life and iustice to good works Rainolds in Confer c. sect 1. What if in that other place the Scripture in shew do fauour you more then vs. And he addeth that he easilie graunteth that the shew of the words of Scripture maketh more for vs then for them Agayne I will graunt 〈◊〉 the words of Christ This is my bodie in shew do fauour more your reall presence then that sacramentall which we mantaine And in an other place In shew of words our Sauiour seemeth to haue promised the keys to Peter onely Herbrand in Compendio Theol. pag. 340. saieth If the letter be vrged in those The letter against Protestants words of Daniel Redeeme thy sinnes by almes they be contrarie to their doctrine The same confesseth Hunnius l. de Iustif of those words of Tobie Almes deliuereth from all sinne and from death And the same is euident by infinit places of Scripture which Protestants are forced to expound figuratiuelie because the proprietie of the word is for vs. Zuinglius Epist ad Matthaeum Rutling to 2. thus speaketh Now remaineth that which in this matter is the hardest A hard matter for Protest to wrest the words of all to wit how we may wrest the words of Christ which they terme words of consecration Here verily we must stretch all the veyns of faith Et in Resp ad Billican he saieth that he vseth pulleis and presses to wring out the sense of the words of consecration and addeth We denie that anie one They need pullies and presses litle droppe at least sincere and pure will come from them vn-vnlesse they be prest with the weight of other places And againe How manie had we some years agoe who could acquit themselues handsomely of those words of Christ Thou art Peter c. and shew the figure of the speach And yet it was no hindrance that we could not handsomely dispatch our selues of the word Caluin 3. Instit c. 2. § 11. I know it seemeth hard to some where faith is attributed to the reprobates In Luc. 3. vers 9. As for Merit that knot is to be loosed which hindreth manie For the Scripture so often promising reward to works seemeth to attribute some merit to them Peter Martyr in Dom. 4. Hom.
the coūsail of creation Gesnerus in Compend loc 30. The Scripture doth plainely testifie that God hath in earnest a will that all should be saued Affelmā de Praed § 36. The Scripture testifieth by words by oath by telling by oblation that God would haue all mē saued They teach that God doth not call al mē to him nor offer his grace to thē l. 1. c. 2. art 21. of which thus writeth Illyricus in Claue part 2. tract 4. Some by misunderstanding predestinatiō vse hurtefully to restraine the vniuersall promises and callings of the Ghospell and to make them particulars by which error of theirs they quite ouerthrow the Ghospell of Christ Gerlachius to 2. disp 15. The plaine testimonies of Scripture do proue the vniuersall will of God Hemingius in Schlus l. 1. Theol. Calu. art 11. Who denie grace to be vniuersall do corrupt the doctrine of the Ghospell oppose themselues and others The like hath Confess Saxon. c. 4. They denie that Gods wrath is appeased by good works l. 1. c. 2. art 16. And yet thus hath Confessio Aug. art 11. We confesse that by good works present calamities are aswaged as I saye teacheth c. 58. The like hath Apol. Conf. c. de resp ad Argum. Touching Christ they denie that he is God of God l. 1. Of Christ c. 3 art 1. And yet the Ministers of Poland in Zāchius epist 1. say it is Iudaisme He denieth say they with the Iews that Christ is God of God They teach that Christs humanitie is not to be inuocated or adored l. 1. c. 3. art 3. Of which thus writeth Caluin Admonit vlt. They pretend that there is no where anie precept of adoring Christs bodie Surely of Christ as man it is properly spoaken God hath exalted him and giuen him c. Wherefore Austin rightly gathereth frō hence that Christs flesh is to be adored in the person of the Mediator They teach that Christ as man is not head of the Church l. 1. c. 3. art 6. And yet thus writeth Kickerman l. 3. System p. 322. There is giuen also to the flesh of Christ for the vnion the highest power of office to be head of the Church This is that which he saieth All power is giuen to me that is full power of gouernement in the Church They teach that Christ is not iudge as he is man l. 1. c. 3. art 8. And yet Lobechius disp 19. Whence it is rightly gathered that Christ hath iudiciall power not onely by his deitie but also by his humanitie as it is euident by manifest testimonies of Scripture The like hath Caluin in Ro. 2. v. 16. They denie that Christs humanitie hath power to giue life l. 1. c. 3. art 4. Of which thus Hutter in Anal. p. 293. Who shall dare to denie that power of giuing life was giuen to Christs humanitie he doth manifestly accuse Christ who Ioan. 6. oftentimes attributeth this power to his flesh They say that Christ did not make a new testamēt l. 1. c. 3. art 9. of which point thus pronounceth Gerlachius to 2. disp 14. This is no other thing then to contradict the Apostle Et Schlusselb l. 1. Theol. art 17. The word of God teacheth that there are twoe couenants or testaments and not one and the same in substance The same saieth Illyricus praefat in nou testam They denie that Christ redeemed vs with his blood or corporall death l. 1. c. 3. art 17. Of which doctrine this censure giueth Serranus contr Hayum part 3. The Scripture affirmeth that we are purged by the blood of Christ that our sinnes are plainely expiated that God by that price paied for vs was truely appeased Calu. res ad Sadolet p. 126. Runne ouer all the Oracles of God if the onely blood of Christ be euery where proposed for the price of satisfaction for pacification for oblation with what bouldenesse darest thou c. Moulins in his Bucler p. 154. saieth that it is the summe of the Ghospell that Christs death was a full and entire satisfaction They say that Christ did not dye for those that are damned l. 1. c. 3. art 18. Of which point thus writeth Hutter in Anal. art 3. It is false which the Caluinists feigne that the sacrifice of the passion and death of Christ was not offered for all but for some onely The impietie of which doctrine all the Scripture doth greatly refute Gerlachius to 2. disput 15. They lye horribly that God the Father did apoint the satisfaction of his Sonne for some onely Against this blasphemie we oppose the most cleare words of the Scripture Polanus part 3. thes Christ died for all Ro. 5. v. 2. Cor. 5. v. 15. And Roger Art 3. putteth it as an error in faith They say that the blood of Christ wherewith we were redeemed is corrupted and now no more in being l. 1. c. 3. art 20. Which Schusselb l. 1. Theol. at 20. proueth to be contrarie to Scripture They denie that the Soule of Christ descended into hell l. 1. c. 3. art 21. Which is contrarie to Scripture as testifieth Lobechius disput 6. in these words We beleiue and embrace with simple faith as true and aggreable to Scripture and the Creeds that Christ truely descended into hell Luther in ps 16. According to the words of the Prophet the Soule of Christ in substance descended into hell They denie that Christ entred to his disciples the dores being shut l. 1. c. 3. art 23. Which is repugnant to Scripture according to Luther in def verb. cenae to 7. The testimonies saieth he of Scripture are manifest that Christ passed through the dores shut vnto his disciples And Zuinglius in Histor resur tom 4. The Euangelist Ioan doth witnesse that the dores were shut and that Iesus entred in the dores being shut They denie that Christ praieth for vs in heauen l. 1. c. 3. art 25. which is opposite to Scripture as Melancthon confesseth in resp ad art Bauar saying He is to be detested who denieth that Christ now praieth for vs sith it is plainely written to the Hebrews Alwaies liuing that he may pray for vs. Et Kemnice in Exam. part 3. c. de Inuoc saieth that it is repugnant to Scripture and depriueth Christ of a parte of his Preisthood Touching Angels and Saints They teach that the glorie Of Saintes of all Saints is equal l. 1. c. 4. art 3. which is against Scripture in the iudgement of Caluin in 1. Cor. 15. v. 41. It is most true and it is proued by the testimonies of Scripture that there be differēt degrees of honor and glorie of the Saints They denie that Angels or Saints pray for vs cap. 4. art 4. which the same Caluin auoucheth to be against Scripture In Zachar. 1. v. 12. The Scripture witnesseth that Angels suppliantly pray to God for vs Zacharie saieth that the Angel praied O Lord of hostes Apol. Conf. Aug. c. de Inuoc We graunt that Angels pray for vs. For there are