maintaineth Luther l. de votis to 2. f. 279. To teach that workes are holesome Not profitable or profitable is diuelish and Apostaticall from faith seing faith alone is necessarie and profitable In 1. Petri. 1. to 5. fol. 453. All which tend to that end that we may learne that we cannot be holpen by workes In c. 40. Isaiae in Schlusselburg tom 7. Catal. Haeret. fol. 320. When workes are condemned they are Vnprofitable so condemned as vnprofitable to Christian iustice and likewise to saluation Postilla in Dom. 3. post Pascha fol. 257. Nether will anie workes helpe thither he meaneth to iustification In die AsceÌ„sionis f. 267. Workes do nothing at all for pietie and iustification Doe nothing In dom 13. post Trinit Albeit I had all the workes of Abraham Noë and all the beloued fathers they would profit me nothing In Dom. 13. he saieth that workes profit a man nothing In festo S. Annae that they doe nothing Et Serm. de 10. Leprosis to 7. he writeth Let him know that his workes are not necessarie and profitable to himselfe but onely to his neighbour Nor yet content to haue taught that good workes are vnprofitable he addeth that they are pernitious to saluation For thus writeth Hospin in Concordia discordi c. 20. Rorarius sheweth that Luther alwaies vsed this proposition Good workes pernicious to saluation Good workes are pernitious to saluation And the same confesse the Ministers of Saxonie in Colloq Aldeburg p. 205. and Luther himselfe intimateth in c. 40. Isaiae to 3. in these words The iustice and wisdome of the flesh is condemned as vnprofitable yea pernitious to obtaine iustice and saluation For by iustice of the flesh he vseth to vnderstand good workes And so Schlusselburg in the place now cited vnderstood him The Ministers of the Elector in Colloq Aldeburg p. 293. speake thus Amsdorfius hath written and after him or Pernitious to saluation by him Flacâ—ius workes are not onely not necessarie but also pernitious to saluation and his words are at large related by Coccius to 1. p. 1113. Besides they adde p. 121. that the saied Amsdarfius wrote a booke with this title Good workes are hurtfull to saluation And that no man may say that Amsdorfius spoake or wrote this onely of the trust of workes himselfe declareth saying That good workes euen according to their nature or Perniâ—ious euen of their nature and substance substance as they are commanded of God are pernitious to saluation And the same euasion reiecteth also Hospinian in place before alledged Kemnitius also in Schlusselburg to 7. Catal. Haeret. p. 529. confesseth that in their Church this doctrine is spread The good workes of the iust are pernitious to saluation The same confesseth liber Concordiae c. 4. Hutterus in Analysi Confess Augustan disput 13. Adamus Francisci in Margarita Theol. loco 10. Reineccius tom 4. Armaturae c. 15. Lubeccenses apud Schlusselburg to 7. Catal. Haeret. p. The law vnprofitable to iustification 607. The law is not onely not necessarie to iustification but altogether vnprofitable Gerlachius to 2. disput 14. The morall now since the fall of man is so vnprofitable to iustifie and saue as c. Caluin in Resp ad Sadolet p. 126. Surely we denie that in iustifying mans workes are worth a haire Againe we denie that workes haue any thing to doe in iustifying a man In Rom. 8. v. 3. The law hath no force at all to giue iustice Coccius tomo 1. pag. 1113. repeateth these words of Rather hindreth Luther out of his Sermon in Natali Christi It is now made euident that to this new natiuitie worke nothing but rather hinder precepts laws doctrine free will good workes innocent life c. THE CONFERENCE Scripture plainely saieth that pietie is profitable to all things and hath promise of the life to come The same say Catholiks Protestants plainely say that good helpe nothing to iustification or saluation are not worth a haire haue nothing to doe there that they are not profitable worke nothing to saluation profit nothing to saluation that they are vnprofitable yea pernitious to iustice and saluation and that of their owne nature as they are commanded of God and that to teach that workes are profitable is diuelish and Apostaticall from faith ART XV. WHETHER GOOD WORKES be a cause of saluation SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 25. v. 23. Because thou hast beene faithfull ouer a few Workes cause of entrance into ioye And of possessing the kingdome things I will place the ouer maniethings enter into the ioy of thy Lord. Et v. 34. Possesse you the kingdome prepared for you from the foundation of the world for I was an hungred and you gaue me to eate Rom. 8. v. 10. The bodie indeed is dead because of sinne but the spirit liueth because of iustification 2. Cor. 4. v. 17. For that our tribulation which presently is momentarie and light worketh aboue measure excedingly an eternall Tribulation worketh glorie weight of glorie in vs. Et c. 7. v. 10. The sorrow that is according to God worketh pennance vnto saluation that is stable but the sorrow of the world worketh death Gal. 6. v. 8. He that soweth in his flesh of the flesh also shall Life reaped of sowing in spirit reape corruption but he that soweth in the spirit of the spirit shall reape life euerlasting Philippens 1. v. 27. And in nothing be ye terrified of the aduersaries Men worke their saluation which to them is cause of perdition but to you of saluation and this of God Et c. 2. v. 12. With feare and trembling worke your saluation CATHOLIKS EXPRESSELY AFFIRME D. Stapleton l. 8. de Iustific c. 34. Good workes are truely and properly the cause ether of reconciliation or of saluation PROTESTANTS EXPRESSELY DENIE Whitaker lib. 2. de Scriptura cap. 14. sect 5. The iust The iust not rewarded for for workes are not rewarded for the workes of iustice which they haue done Perkins in Serie Causarum c. 57. Saluation dependeth not of workes but of our faith Luther in Gal. 2. to 5. f. 308. Thus are we deliuered from sinne Saluation dependeth not of workes Life not giuen for workes Nons saued for workes iustified and life euerlasting is giuen vs not for our merits and workes but for faith In Catechismo f. 687. Surely our workes do nothing to saluation Illyricus in Claue part 2 tractat 6. None shal be saued for his workes Herbrandus in Compendio theol loco de bonis operibus Life euerlasting is giuen to vs freely by Christ and not for our good workes Zuinglius in Ioan. 5. tom 4. Workes do not saue do not Workes saue not iustifie Caluin in Rom. 4. v. 16. If the heauenlie inheritance come to Heauen cometh not by workes Affliction no cause of saluation Workes not in parte cause of saluation No true cause vs by workes faith will fall the
of the Anthropomorphites then thou canst obiect it to vs in this mysterie For the Anthropomorphites in no place of Scripture had an expresse word which directly saied God hath a bodie We haue a most expresse word wherewith Christ saied most directly of that which he gaue to his Apostles This is my bodie The Anthropomorphites had no expresse word which was of purpose spoakē to tell vs what God was we haue an expresse word spoaken purposely to this end and onely to this end to tell vs what the Eucharist is The Anthropomorphites had no expresse word which anie circunstances of moment did conuince to be vnderstood in their proper sense we haue an expresse word which all circustances do confirme ought to be vnderstood in their natiue and vsuall signification The Anthropomorphites had a word but as a thing which the very light of reason did shew to be otherwise then the word did signifie we haue the word of a new thing neuer heard of before and which can no way be knowne by the light of reason but onely by the word of God Finally to omit al other differences taken from the Church Fathers and Councels the Anthropomorphites had the word of a matter which the Scripture other where most manifestly denieth we haue the word of a matter which Deuter. 4. Actor 7. Ioan. 4. the Scripture no where directly ether clearely or obsculy denieth nether the deniall thereof can any way be wroūg out of the Scripture but by adding a false humane principle and by making a deceitfull humane argument Thus manie and thus great differences are there betwene the word wherewith we make the Eucharist the bodie of Christ and the word wherewith the Anthropomorphites made God to haue a bodie as I thinke are not betwene the word which the Anthropomorphites alledged and the word wherewith anie other article of Christian faith is proued And thus much touching the first argument taken from the opposition betwixt the words of the holie Scripture and of Protestants in 260. articles and such words of the Scripture as were spoaken of purpose for to tell vs what we were to beleiue and in their open and plaine sense which they manifestly shew and in which such words vse to be spoaken and vnderstood of men which argument as a foundation of all the rest that follow shal be included in euerie one of them CHAPTER II. THAT PROTESTANTS CONFESSE that they contradict the sense of those words which the Catholik Church manie ages agoe and manie of themselues beleiue to be the words of God THE second argument wherewith we will proue that Protestants contradict the true sense of the holie Scripture we will take from their confession wherein they confesse that they contradict the sense of those words of which some of them to let passe all other proofes are acknowledged by diuers Protestants and all of them were manie ages agoe iudged by the Catholik Lutherans confesse that their doctrine is against S. Iames Epistle Church to be a parte of the holie Scripture For Luther and the Lutheran Protestants do confesse that the cheifest point of Protestancie to wit of Iustification by onelie faith doth verilie contradict the Epistle of S. Iames where he saieth Yee see that a man is iustified by workes and not by faith onely For thus writeth Luther in his Preface vpon that Epistle I iudge it to be the writing of no Apostle for this cause First because directly against S. Paul and all other Scripture it attributeth iustification to workes And in Luther saieth S. Iames doated c. 22. Gen. tom 6. fol. 282. Iames concludeth ill It followeth not as Iames doateth Therefore the fruites do iustifie let our aduersaries therefore be packing with their Iames. Melancthon de Sacris Concion to 2. fol. 23. But if they cannot be mittigated by anie exposition as those words of Iames Yee see c. these absolutely are not to be admitted Magdelburgenses Cētur 1. l. 2. c. 4. col 54. The Epistle of Iames swarueth not a litle from the analogie of Apostolik doctrine whiles it ascribeth iustification not to faith onely but to workes And Centur. 2. c. 4. col 71. The Epistle of Iames attributeth iustice to workes contrarie to Paul and all other Scriptures Schlusselburg lib. 1. Theol. Caluin art 15. fol. 50. Iames contrarie to Paul attributeth iustice to workes And tom 8. Catal. Haeret. pag. 500. he saieth of S. Iames. He fighteth directly with Paul and all the rest of the Scripture by giuing iustice before God to mans workes The same confesse Pomeranus and Vitus Theodorus cited by Coccius to 1. lib. 6. art 23. and Pappus cited by Gretser l. 1. de verbo Dei c. 18. and the same is insinuated by Hunnius de Iustific pag. 219. Wherevpon Daneus in Enchirid. Augustini c. 67. saieth It troubleth manie now a dayes so that some haue cast out the Epistle of Iames others haue called it straweish And Pareus l. 4. de Iustif c. 18. Luther could not accord Iames with Paul but by casting away the whole Epistle Beza also in Iac. 2. v. 14. Manie haue cast away this Epistle for this cause as if it were contrarie to true doctrine Nether do onelie Lutherans iudge thus of S. Iames his Epistle but also some Sacramentaries For Musculus de locis tit de Some Sacramentaries reiect Sainct Iames. Iustificat saieth That impertinentlie he alledgeth the examples of Abraham That he confoundeth the word of faith and setteth downe a sentence different from Apostolicall doctrine And ib. tit de Scriptur pa. 172. plainelie professeth that he houldeth it not for authenticall Scripture And the Confession Heluet. c. 15. saieth The same saied he Iames not contradicting S. Paul otherwise he were to be reiected And neuerthelesse commonly all Sacramentaries account S. Iames Epistle to be a parte of holie Scripture in so much as the English French and Flemish Protestants haue put it in their Confessions as a point of their faith Wherefore thus I argue in forme what contradicteth the Epistle of S. Iames contradicteth the holie Scripture The cheifest point of Protestancie touching Iustification by onely faith cōtradicteth the Epistle of S. Iames Therefore it contradicteth the holie Scripture The Maior or first Proporsition is not onely beleiued and tought of all Catholiks but also commonelie of Sacramentaries And the Minor or second Proposition is graunted by the Lutherans In like sorte all Protestants acknowledge their doctrine Protestants confesse that they teach contrarie to Machab. Tobie c. of not praying for the dead to be contrarie to those words of 2. Machab. c. 12. It is a holie and holesome cogitation to pray for the dead that they may be loose from their sinnes Wherevpon Caluin in Antidoto Concil Trident. sess 4. p. 265. saieth Out of the 2. of Machabes both Purgatorie will be proued and the Intercession of Saints out of Tobie Satisfactions Exorcismes and what not They will borrow no few matters of Ecclesiasticus
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
Protestants expound of onely endeauour or desire to do it THE 16. argument shal be taken from thence that words of Scripture which signifie the working or doing of a thing Protestants are compelled to expound of onely endeauour or desire to worke or doe it Thus they delude those words of Scripture which say that some men are iust are perfect auoide euill doe the will of God loue him with all their heart fulfill the law keepe the commandements worke their saluation and the like Caluin in Math. 12. vers 33. those words Ether make a Make good 1. aspire to good tree good c. expoundeth thus It cometh of the free indulgence of God that he vouchsafeth them so honorable a title of good who aspire to goodnesse In Math. 6. v. 9. Thy will be done This sufficeth saieth he to testifie by desire that we Keepé 1. applie their endeauour hate and are sorie for whatsoeuer we see contrarie to Gods will and desire to haue it destroied In Ioan. 15. v. 10. If yee keepe my commandements The faithfull saieth he are accouÌ„ted to keepe Christs commandements when they applie thereto their endeauour albeit they be farre from the marke Vpon that Rom. 8. v. 1. Who walke according to the flesh He saieth they walke according to the flesh not who haue quite cast of all sense of the flesh but who diligently labour to tame and mortifie the flesh that the desire of pietie may seeme to reigne in them Et vers 5. He testifieth that he accounteth not them carnall who aspire to heauenlie iustice but them who are wholy addicted to the world In Philip. 2. vers 3. Worke your saluation We are Worke. 1. aspire to it Iust 1. aspire to iustice saied to worke it when gouerned by the holie Ghost we aspire to heauenlie life In 1. Tim. 1. v. 9. The law is not set for the iust I answere that Paul here calleth them iust not who are wholy perfect as there is none to be found but who with a singular desire of heart aspire to goodnesse Et ib. c. 4. v. vlt. Thou shalt saue thy selfe The Pastour is saied to saue himselfe because that is Worke. 1. Goe forward vsuall that the faithfull worke their saluation when they goe forewarde in the course thereof In 1. Pet. 4. v. 18. If a iust man shall scarce be saued He calleth them iust not who are perfectly iust but who endeauour to liue well In 1. Ioan. 2. vers 3. If Keepe 1. Endeauour we keepe his commandements He meaneth not to keepe the commandements to fully satisfie the law which example can neuer be found in the world but who according to mans infirmitie doe endeauour to frame their life to Gods seruice And ib. v. 5. But who keepeth his word truely in him the loue of God is perfect I answere saieth Caluin that it sufficeth so euerie one according to the measure of grace giuen to him doe aspire to this perfection And ib in c. 3. v. 5. There is no sinne in him They are esteemed of the cheifest parte that is they are saied to be iust and to liue iustly because with a sincere affâ—ction of heart they aspire to iustice This and manie such like Caluin Bucer vpon that Math 7. v. 21. But who doeth the will Doeth 1. Endeauoureth of my Father That is saieth he who with his mynd doth endeauour to frame himselfe to the will of the Father In Math. 12 v. 50. Whosoeuer doth the will of my Father We must must note that to doe the will of the Father is all one as to heare the words of Christ and to doe them that is to endeauour from our heart to doe them And in Ioan. 14. he saieth To keepe the commandement of the Lord here is nothing els but to beleiue that it is true and holesome and to loue it with all our heart Zuinglius in Explanat art 14. Here we vnderstand to doe according to the rule of Christ and precepts of God to come neare to the rule of God and with all endeauour to conforme himselfe to the word of God as farre as a man can in this mortall bodie Et in Luc. 1. tom 4. p. 183. Manie trouble themselues here how they are saied to haue beene iust before God whereas before him no mortall man can be iust This knot is easily loosed if we Iust 1. Endeauour to be vnderstand simply according to the phrase of the Hebrew tongue which calleth them iust before God who for feare of God and loue of iustice endeauour to be innocent and holie Schlusselburg to 7. Catal. Haeret. pag. 235. expoundeth those words Philip. 2. ver 12. in this sorte To worke in this place signifieth to labour and to be carefull of the true way which God hath proposed for to obtaine saluation Pareus l. 4. de Iustif c. 15. saieth Iob indeed is saied to be iust perfect and fearing God and auoiding euill because he was a sincere worshiper of God hauing an earnest desire to doe well Tilenus in Syntagm c. 46. They are called iust and perfect Iust 1. Labour to be who labour for iustice and aspire to perfection Perkins vpon that Galat. 6. ver 2. So yee shall fulfill the Fulfill 1. desire law of Christ Here the Galathians are saied to fulfill the law because God accepteth the sincere affection of the mynd for the full effect And Whitaker libr. 8. contr Dur. sect 49. They are saied to keepe who endeauour to keepe And sect 39. They loued the law with their heart and for that cause they are accounted iust Musculus in locis tit de Peccato What other thing is it I haue kept my feet from all ill way but I haue carefully endeauoured to commit no euill hIaue done iudgement and iustice but I haue had a desire to doe iudgement and iustice Wherefore thus I conclude Who beside the foresaied opposition to the expresse words of holie Scripture are also forced in so manie and so great matters to expound the words thereof signifying effecting working or doing of onely desire to effect work or doe they contradict the true sense of Scripture But Protestants doe so Therefore c. CHAPTER XVII THAT WORDS SIGNIFYING A CAVSE Protestants expound of a way or meane and what the Scripture attributeth to one cause they giue to an other THe 17. argument shal be taken from that Protestants are forced to expound words that signifie a Cause of a way order or meane Thus they depraue those words of Scripture which teach that faith or good workes are the causes of our iustice or saluation Perkins in Cathol reform Controu 4. c. 4. expoundeth those words 2. Corin. 4. v. 17. For that our tribulation which presently is momentanie and light worketh aboue measure exceedingly an eternall weight of glorie in vs in this sorte AfflictioÌ„s Worke. 1. are â—eans worke saluation not as causes effecting it but as means leading vs to it And he addeth
away or exhaust our sinnes but leaueth thē in vs. An other end of his coming and passion was to destroie and dissolue sinne Hebr. 6. v. 6. this that our ould man is Nor destroied sinne crucified with him that the bodie of sinne may be destroied And cap. 9. ver 26. But now once in the consummation of the worlds to the destruction of sinnes he hath appeared by his owne hoste And 1. Ioan. 3. vers 8. For this appeared the Sonne of God that he might dissolue the works of the Diuel But Protestants say that sinne is not destroied in the regenerate but that it abideth and liueth in them as is to be seene l. 1. c. 17. art 5. A third end was to cleanse vs from sinne Tit. 2. v. 14. Nor cleansed sinne Who gaue himselfe for vs that he might redeeme vs from all iniquities and might cleanse to himselfe a people acceptable Et 1. Ioan. 1. v. 7. And the blood of Iesus Christ his Sonne cleanseth vs from all sinne But Protestants say that the regenerate are not cleansed from sinne but remaine vncleane impure filthie as is to be seene l. 1. c. 17. art 4. A fourth end was that we might be truely sanctified Nor truely sanctified vs. and become holie and immaculate in the sight of God Ioan. 17. v. 19. And for them I do sanctifie my selfe that they also may be sanctified in trueth Ephes 1. v. 4. As he chose vs in him before the constitution of the world that we should be holie and immaculate in his sight in charitie But Protestants denie that we are truely sanctified or holie and immaculate in the sight of God See li. 1. c. 17. art 3. A fift end was that we should follow or doe good Nor made vs to follow good workes works Tit. 2. v. 14. That he might cleanse to himselfe a people acceptable a pursuer of good works But Protestants denie that our workes are truely good and say that they are mere sinnes See l. 1. c. 14. art 2. A sixt end was that we should liue iustly and piously in Nor mad vs liue in holinesse before God holinesse and iustice before God Luc. 1. v. 74. That without feare being deliuered from the hand of our enemies we may serue him in holinesse and iustice before him all our dayes Tit. 2. v. 12. For the grace of God our Sauiour hath appeared to all men instructing vs that denying impietie and wordly desires we liue soberly and iustly and godly in this world But Protestants denie that the workes or liues of the iust are pious holie or iust before God See lib. 1. cap. 14. art 5. A seuenth end of Nor made vs to fulfill the law Christs coming was that the iustification of the law might be fulfilled in vs. Rom. 8. v. 3. God sending his Sonne in the similitude of the flesh of sinne euen of sinne damned sinne in the flesh that the iustification of the law might be fulfilled in vs. But Protestants say that the law cannot be fulfilled in vs but onely in Christ See lib. 1. c. 19. art 1. An eight end was to preach a day of retribution Luc. 4. v. 19. To Euangelize vnto the pore he sent me to preach the acceptable yeare of our Lord and the day of retribution But Protestants denie that there is anie day of reward or retribution but onely of mere bountie and liberalitie See l. 1. c 18 art 1. To these I adde that thus writeth Perkins in Gal. 1. v. 3. It is the fault of our age that all professe Christ yet manie admit not Christ but their owne deuises to wit a Christ who must be a Sauiour to deliuer them from hell but not a Lord to giue them commandements this they cannot suffer But Protestants as we shewed l. 1. c. art 7. denie Christ to be a lawgiuer or Lord to giue commandements according to Perkins admit not Christ but their owne deuises Wherefore thus I make my 26. argument Whose doctrine Nor preached reward not onely in so manie and so great points is against the expresse words of God and in their vsuall sense but also doth make voide and frustrate so manie ends of the coming and passion of Christ it doth contradict the true sense of Scripture Such is the Protestants doctrine Therefore c. CHAPTER XXVII THAT PROTESTANTS TAKE AWAY encouragements to vertue yea all vertue and in steed of them put allurements to vice and remoue the impediments thereof MY 27. argument that Protestants contradict the true meaning of holie Scripture shal be because they take away the encouragements to vertue yea all vertue out of the world and in place of them put allurements to vice and remoue the impediments thereof They take away encouragements to vertue because as Protest take away encouragements to vertue we shewed l. 1. c. 2. art 13. they teach that God careth not for good workes art 14. that he is not honored with thē art 16. that he is not appeased with them And c. 14. Art 6. that there is no dignitie or worth in them Art 7. that there is no reward promised to them Art 10. that all good workes are equall before God Art 12. and 13. that they are not necessarie to iustification or saluation Art 15. that they are not cause of saluation Art 16. Not so much as a testimonie of iustification or saluation Art 18. that we ought not to doe them Cap. 17. artic 15. That a sinner doth not cooperate to his iustification Cap. 18. art 1. That saluation is no reward or retribution Art 2. No crowne of iustice Art 3. That it is of faith onely And cap. 21. art 1. That our will is not free in morall works Art 3. That it doth not cooperate with the grace of God to good works But who can denie but that Gods fauour towards good works their worth and reward their efficacie and necessitie to iustification and saluation mans freedome and cooperation to acts of vertue and saluatiō be great spurres and encouragements to vertue Which notwithstanding all and others such like Protestants take away They take also away all vertue For first they denie to fulfill the law diuers particular vertues as faith the roote of all vertue which they say is vitious and vnworthie the name of vertue l. 1. c. 13. art 12. They take away the highest degree of Chastitie to wit virginitie c. 15. art 2. and the perfectest part of Temperancie to wit Fasting ib. art 5. and all choice of meates artic 7. They takeaway also praier for all men art 8. Vows art 14. and Eremiticall life art 15. Besides they takeaway all inherent iustice c. 17. art 8. and denie that the iustified are truely iust art 3. or cleane art 4. but retaine sinne in them art 5. Finally they take away all vertue For they teach that all the good works of sinners or of good men are sinnes yea mere sinnes c. 14. art 1. and 2. that
Protest tormented with the words of Scripture 21. The Protestant interpreters do torment themselues in that Daniel seemeth to attribute redemption or remission of sinnes to mans iustice and works of mercie For they well admonish that it is repugnant to the chiefe point of our religion Daneus in c. 67. Enchir. Aug. saieth that saying of S. Iames We are not iustified by faith onelie doth this day tormeÌ„t manie so that some haue reiected the epistle others haue called it strawish Kemnice in loc to 2. tit de Argum. That saying of Daniel c. 4. seemeth very hard against free iustification The third way by which they tacitelie confesse that Protest forced to denie their doctrine their doctrine is contrarie to Scripture is because when it maketh for their purpose they denie that they teach manie of those points which in the former booke we haue clearelie shewed that they plainelie teach And because they do this so frequentlie as I need not bring manie examples thereof I will here cite onelie some few Touching God Pareus thus writeth Colleg. Theol. 9. disp 32. It is a slaunder that we simply say that God would and decreed that our first parents should fall See l. 1. cap. 2. art 5. Of Scripture thus Whitaker Cont. 1. q. 4. cap. 1. Our aduersaries attribute vnto vs this doctrine as if we saied that the Catholik Church could faile which is most false See lib. 1. cap. 8. art The same man q 3. cit c. 2. Our aduersaries slander vs when they say that we make such a Church which sometime is no where and can be seene of none See l. 1. c. 8. art 5. Touching the Eucharist Eliensis Resp ad Apol. Bellar. c. 1. We agree with you of the matter all the contention is about the manner A presence I say we beleiue nor lesse reall then you Perkins in Cath. refor Contr. 10. cap. 1. We beleiue and teach a reall presence of the bodie and blood of Christ in the Sacrament of the Supper and that not feigned but true and reall Argentinenses in Hospin part 2. Histor Be they accursed who will haue nothing to be exhibited here but a signe and figure And Hospinian himselfe Our men neuer denied that the bodie of Christ was truely in their Supper Beza l. qq saieth that it is a slander that they exclude Christ from their Supper Gratianus Antiiesuita p. 140. There is no controuersie whether the true bodie and blood of the Lord be contained in the Sacrament of the Eucharist Et Riuet tract 3. sec 12. The question betwene vs is not simply whether the bodie and blood of Christ be truely and really in this Sacrament Et Spalatensis libr. contr Suar. cap. 1. num 39. Who denieth that the Eucharist is the onely flesh and onely blood of our Lord Iesus Christ See the contrarie of all these lib. 1. c. 11. art 1. Touching faith thus writeth Peter Martyr in loc Class 3. § 24. We make faith hope and charitie three different things nether doe we confound them as our aduersaries accuse vs. See the contrarie lib. 1. c. 13. art 6. Of good works thus Tilenus in Syntag. cap. 46. It is a cruell slander of our aduersaries where they feigne that we teach that all the works of the iust be properly and simply sinnes Et Riuet tract 3. sect 31. None of ours saieth absolutely that all works are sinne nether say we that they are mingled with sinne absolutely See the contrarie lib. 1. c. 14. art 2. Touching good works in particular thus Riuet tract 1. sect 73. We reiect this position That it is one of the conditions necessarie to a Bishop that he be married See the contrarie lib. 1. cap. 15. art 4. Of reward thus the some Riuet 3. sect 39. We denie not the reward of good works See the contrarie lib. 1. c. 14. art 7. c. 18. arr 1. Of free will thus Serranus l. 3. cont Hayum Doth anie of ours denie or euer denied that those that are not regenerate doe fall to sinne of their prone and free will See the contrarie lib. 1. c. 16. art 14. But finally they doe plainely and expressely graunt that Protest confesse much of their doctrine to be against Scripture Of God manie points of Protestants doctrine are coÌ„trarie to Scripture For touching God thus writeth Confessio Saxon. c. God nether willeth sinne nor approueth nor helpeth it as it is written when the Diuel speaketh a lie he speaketh of his owne and 1. Ioan. 3. Who committeth sinne is of the Diuel Gerlachius tom 2. disput 15. It is impossible that God should will sinne of whome it is saied psalm 5. Thou art not a God that willeth ini-inquitie Et Polanus in Disput priuat p. 235. God nether willeth nor can will the ill of offence or sinne properly taken psal 5. vers 5. Melancthon in disput to 4. p. 623. The conference of the continuall doctrine in the writings of the Prophets and Apostles doth shew that God nether willeâ—â— nor worketh sinne as it is expressely saied Thou art not a Gad that willeth iniquitie And out of this same place Pareus in Colleg. Theol. 1. disp 2. proueth that Gods will is no efficient cause of sinne And yet Protestants teach both that God willeth sinne and worketh sinne See lib. 1. c. 2. art 1. 4. They teach also that God hath ordained and predestinated men to sinne l. 1. c. 2. art 5. of which doctrine Melancthon in disp to 4. p. 572. giueth this censure There are certaine frantike fellows much worse then the Stoicks who teach that God of himselfe doth ordaine and predestinate haynous sinnes and that he willeth them and not onely suffereth them And in locis tit de Causa Peccat Sinne is nether done of God nor ordained of him They teach that God commandeth vrgeth and tempteth to sinne lib. 1. cap. 2. art 7. Which is contrarie to Scripture by iudgment of Riuet tract 3. sect 33. The Scripture expressely saieth that God will not iniquitie that he commandeth none to doe ill that he cannot tempt to ill Moulins in his Bucler p. 97. God doth not stirre vp meÌ„ to doe ill as it is saied ps 45. Thou hast loued iustice and hated iniquitie Et Calu. in Math. 4. v. 1. Wherevpon we gather that tentations which incite vs to ill come not froÌ„ God They teach that God is not angrie with the faithfull when they worke iniquitie lib. 1. c. 2. art 11. Which to be contrarie to Scripture Protestants in Zanchius in Supplicat confesse in these words God doth threaten his anger to all the transgressors of his law and they cite thereto that Ps 5. Thou hast hated all that worke iniquitie They teach that God hath no will that all should be saued li. c. 2. art 19. Which is against Scripture as coÌ„fesseth Hemingius in these words in Enchir. clas 3. They accuse God of a lye whosoeuer thinke that he will not the saluation of some as farre as perteineth to
in manie places refuteth In like sorte Grauer in Absurdis Caluin c. 14. ser 10. Touching the Eucharist they denie that it is the bodie Of the Eucharist and blood of Christ l. 1. c. 11. art 1. Which is against Scripture For thus Muscul in loc tit de Caena I may not say the bread of the Supper is not the bodie of the Lord. For in so saying I should contradict the Lord saying This is my bodie Againe Otherwise bread should not be the bodie of the Lord against his expresse word Beza in Hosp part 2. f. 300. being asked whether he disliked that one should say The bread of the Supper is the bodie of Christ answered No for they are the words of Christ Et Hosp ib. f. 136. We denie not that bread and wine are the bodie and blood of Christ For Christ himselfe saied This is my bodie They say that those words This is my bodie must be thus expounded This signifieth my bodie Of which exposition Musculus in Schlusselb l. 1. Theol. Caluin art 22. giueth this iudgement We must beware of that exposition wherewith Christs words are thought to be the same as if he had saied This signifieth my bodie For this is not Christs meaning to shew that this bread signifieth his bodie They denie that Christ gaue vs his bodie to eate or his blood to drinke l. 1. c. 11. art 2. Which doctrine thus censureth Caluin l. de Neces ref Christ saied in plaine termes that he gaue them his bodie Beza epist 5. But I answere that is all one as to make Christ a lyer as who in cleare and plaine words saieth he gaue them that bodie which was deliuered for vs. Et Apol. 1. contr Saintem p. 292. To denie all eating of flesh were plainely to denie the very words of Christ They denie that the Cuppe is the new testament l. 1. c. 11. art 4. And yet Simlerus in Hosp part 2. f. 348. saieth The proper sense of these words is The Cuppe is the new testament or the blood of the new testament Iames Andreae in Colloq Montisbel p. 38. To me it seemeth altogether new and vnheard of that the Supper is denied to be the testameÌ„t of Christ against the plaine words alledged out of Luke Et Musculus in locis titul de Caena In Luke and Paul it is saied of this Cuppe that it is the new testament They denie that the Cuppe of the Eucharist was shed for vs. l. 1. c. 11. art 6. And yet Illyricus in Luc. 22. v. 20. writeth Which is powred out for you in the Greek text must needs be referred to the Cuppe Touching Matrimonie they denie that it is a SacrameÌ„t Of Matrimonie c. 12. art 5. And yet thus professeth the Confession of Wittemberg c. de Coniugio We confesse that Mariage is a kind of life instituted and approued by God and a mysterie as commonly it is expounded a great Sacrament in Christ and the Church as Paul saieth Touching faith they denie that it can be without good Of Faith works l. 1. cap. 13. art 8. which doctrine thus condemneth Schlusselburg l. 1. Theol. art 15. Aretius saieth that faith and good works are conioyned as the species and her proprietie as a man and reason But we out of the word of God teach and learne that this doctrine is false They denie that faith it selfe is imputed to vs for iustice l. 1. c. 13. art 19. And yet thus iudgeth Vrbanus Regius in loc fol. 46. Sincere faith on the mercie of God and Iesus Christ is our verie iustice Faith is imputed for iustice to the beleiuer Abraham beleiued and it was imputed to him for iustice They denie that the faith of the Hemorroïssa was pure libr. 1. capit 13. articul 25. And yet thus Bullinger in Marci 5. The power of true faith is singularly expressed Touching good works they denie that they are necessarie Of good workes to saluation l. 1. c. 14. art 13. And yet Piscator saieth in Thes loc 10. The Scripture teacheth that good works are necessarie to saluation The same say the Electorals in Colloq Aldeburgico They denie also that good works are cause of saluation lib. 1. cap. 14. art 15. And yet thus writeth Illyricus in Claue tractat 6. titul de Var. bonum operum praed We heare that to manie effects and praises and euen saluation it selfe is attributed in Scripture to good works It is plaine that oftentimes somewhat to much praise is ascribed to good works which doth not agree to them nor is to be ascribed to them if we will speake exactly truely and properly They denie that they are meritorious lib. 1. cap. 14. art 8. And yet thus professeth Apollog Confession in Melancthon tom 3. Seing works are some fulfilling of the law they are truely saied to be meritorious reward is rightly saied to be due to them Agayne The text of Scripture saieth that life euerlasting is rendered to them Which Protestants denie lib. 1. cap. 14. articul 7. They denie also that they are to be done for God lib. 1. cap. 14. art 20. Of which point thus iudgeth Kemnice in locis tit de bonis oper The testimonies of Scripture most clearely teach that good works are to be done for Gods sake Touching virginitie they denie that it is counsailed in Scripture l 1. c. 15. art 4. And neuerthelesse Vrbanus Regius in locis fol. 372. saieth Virginitie is counsailed in the Ghâ—spell not commanded And in Interp. loc 49. Virginitie is onely a counsaile not a precept Concerning sinne they teach that it can remayne with Of sinne iustice l. 1. c. 16. art 17. Yet thus pronuonceth Luther in Gal. 3. These are directly opposit That a Christian is iust and loued of God and yet with all is a sinner Againe How are these twoe coÌ„tradictories true at once I hâ—ue sinnes am most worthie of the wrath of God and the Father loueth me They denie that sinne putteth a man out of grace l. 1 c. 16. art 6. And yet thus writeth Hemingius in Enchir class 2. If a penitent sinne against his conscience as Dauid did with murder and adulterie he casteth of the holie Ghost and becometh guiltie of Gods wrath and vnlesse he doe pennance falleth into eternall punishment It is a horrible madnesse to say that such retaine the holie Ghost wheÌ„ as Paul saieth plainely Gal. 5. The works of the flesh are manifest and they that doe such shall not possesse the kingdome of God They denie that the widdows whereof S. Paul speaketh 1. Timoth. did sinne in marrying l. 1. c. 16. art 15. And yet thus Bullinger in Tim. 5. Surely to marrie of it selfe is no sinne But because they haue once giuen their promise to Christ the spouse and to the Church and of their owne accord haue left marriage hereupon their marriage turneth to the disgrace of Christ which is that which Paul termeth to become wanton against Christ Bucer lib. 2. de Regno
1. verse 13. Thine eyes are cleane from seing euill and thou canst not looke towarde iniquitie CATHOLIKS EXPRESSELY DENIE Saint Thomas parte 1. Summae quaest 19. art 9. God will no waye the euill of sinne D. Stapleton lib. 11. de Iustificat c. 8 It is wholy repugnant to Gods nature to will sinne PROTESTANTS EXPRESSELY AFFIRME Caluin in c. 3. Gen. v. 1. 3. None of these things hinder but God would haue man to fall that God would haue man to fall for some certaine cause vnknowne to vs. And cont Franciscan libertin in opusculis page 441. We saye that the diuell and man both fell by the will of God vnknowne to vs. Beza in 2. par resp ad acta Colloquij MoÌ„tis Belgartensis p. 177 saieth that our first parents fell indeed with the will and Man fall with the will of God decree of God Agayne I saied and do saye that it câ—me not to passe but by the decree of God so willing that our first parents depriued themselues of their natiue goodnesse And l. de Praedest coÌ„t Castell volum 1. Theol. p. 340. hauing obiected to him selfe that if the causes of damnation come with God his will then man were out of all fault and all the fault were in God he denieth the sequele and admitteth the antecedent and addeth that God decreeth and ordaineth the causes of damnation Peter Martyr in c. 9. Rom. p. 348. God is saied to hate sinne God willeth sinne for some other end He would haue Adam to fall He would haue Adam to sinne because he willeth it not for it selfe but for some other end And in locis classe 1. c. 14. p. 116. It cannot be doubted but that God would haue Adam to fall Zanchius l. 5. de natura Dei c. 2. Would not God haue Adam to sinne and vs all together with him to fall into this corruption by which it cometh to passe that we cannot but sinne vnlesse he helpe vs with his grace He would Agayne By this omnipotent will he would and ordained the sinne of Adam that in him all should sinne Piscator apud VorstiuÌ„ in Parasceue c. 3. Sinnes are done with Gods procuremeÌ„t and will that they should be done God will iniquitie God will haue iniquitie to be committed to be coÌ„mitted albeit he do not delighte in it as a sick man will drinke a bitter potioÌ„ albeit he be not delighted with it Because God will declare his iustice and mercie therefore also he will that sinnes be coÌ„mitted And apud eundeÌ„ in Collat. sect 61. God will He will that sinne be done not onely that sinnes may be done but also will that they be done The same Piscator in Thesibus l. 2. p. 184 It is false and implieth contradiction that man fell not with Gods will but with He will sinne though he be no delâ—ghted with it his permission For if he permitted he also would not simply and of it selfe as if he were delighted with sinne but in some sorte and for some other thing Page 187. God can will some thing with which notwithstaÌ„ding he is not delighted As for exaÌ„ple he is not He willeth wickednes for some other end delighted with wickednes yet permitteth it and that willingly and therefore willeth it in some sorte and for some other end And p. 203. It is not ill doctrin to saye That Gods will is done euen by sinning that is euen sinnes are done by Gods will Bucanus in Institut Theol. loco 14. p. 145. Is God not willing God willeth sin with a hidden will iniquitie If you take it simply that God no way will it the scripture is against that Wherefore we must expound it so That God will it not with his allowing or reuealed or signified will but with his hidden or good pleasing will And the same hath Pareus lib. 2. de Amiss Gratiae c. 16. MelaÌ„cthon in cap. 9. Rom. This is a misterie vnspeakable to God willeth sinne Would AdaÌ„s fall Would AdaÌ„s reuolt wit that God willeth sinnes and yet truely hateth them Perkins in Exposit Symbol tom 1. col 773. God would Adams fall for a good end Et de praedestinat col 128. We must say that God would haue Adams reuolt to come to passe And p. 129. Albeit God willeth not sinne simply and for it selfe yet he doth decree it and willeth it to come to passe See more of the like sayings of Protestants if you please in my Latin booke of this matter Chapter 1. Art 1. THE CONFERENCE OF THE FORESAIED WORDS OF THE HOLIE SCRIPTVRE OF CATHOLIKS AND OF PROTESTANTS The Scripture expressely saieth that God will not iniquitie or sinne nay that he cannot looke toward it The same saye Catholiks Protestants expressely say that God would haue Adam to sinne would haue his fall his reuolt that God willeth sinne willeth wickednes for some other end will haue iniquitie to be coÌ„mitted though he delighte not in it as a sick man will drinke a bitter potioÌ„ though he take no delighte in it that the causes of damnation came with Gods will that he willeth sinne with a hidden and good pleasing will Which are as directly against the foresaied words of Scripture as any can be Nether will it auaile Ptotestants to saye as some times they doe that God willeth sinne as it is the occasion of some good to wit of manifesting his iustice in punishing it or his mercie in pardoning it Because in saying that God willeth sinne wickednesse iniquitie mans fall mans reuolt the causes of damnations as in plaine termes they doesaye they not onely affirme that God willeth the act in which iniquitie is but the very iniquitie malice or sinfulnes it self as is manifest both by the foresaied words as also because they some times teach as we shall see hereafter article 5. that sinne as it is sinne is preordinated of God And in saying that God willeth iniquitie or sinfulnes it selfe they directly contradict the aforecited words of holie Scripture For therein they meane that iniquitie or sinne is one of those things which are willed of God which the Scripture directly denieth Nether is this contradiction auoided by adding that though iniquitie be willed of God yet it is not willed of him for it selfe or as it is iniquitie but as it is an occasion of some good because still it is affirmed that iniquitie it selfe is one of the things which are willed of God as in their owne example True it is that a bitter potion is willed of the sicke though it be not willed of him for it selfe nor as it is bitter but as it is a meane to recouer health Wherefore in this matter we must distinguish twoe questions The one is simple or absolute to wit Whether God will iniquitie or sinne it selfe To which question the holie Scripture answereth negatiuely and the Protestants affirmatiuely The other is a redoubling question namely Whether God will iniquitie or sinne as it is iniquitie or sinne and
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.
of faith in Christ of iustifying faith of faith of remission of sinnes The like hath Ambing apud Hospin in Concord discordi fol. 140. Beza de Praedest cont Caste l. vol. 1. p. 393. There is no mētion in the law of this benefit of free redemption by Christ For the declaratiō of this will belongeth to an other parte of Gods word which is called the Ghospell Apol. Cōf. Augustan c. de Iustific The Ghospell preacheth iustice of faith in Christ which the law doth not teach THE CONFERENCE Scripture expressely saieth that Moises wrote in the law of Christ that Moises wrote things concerning Christ That Moise commanded the people to heare Christ in all things The same say Catholiks Protestants expressely say that the law neuer knew faith in Christ that Moises cōmandeth not faith in Christ that the law knoweth nothing of faith in Christ that in the law there is no mention of free redemption in Christ that the law teacheth nothing of faith in Christ ART IX WHETHER ANY VNWRITTEN word or Traditions be to be kept SCRIPTVRE EXPRESSELY AFFIRMETH. 2. Thessal 2. v. 15. Therefore brethren stand and hould the traditions Traditions not written to be helde which you haue learned whether it be by word or by our epistle CATHOLIKS EXPRESSELY AFFIRME Coūcell of Trent Sess 4. The holie Coūcell doth with equall pious affection reuerently receaue and honour traditions belonging to faith or manners as ether deliuered by Christs mouth or the holie Ghost and by continuall succession conserued in the Catholik Church PROTESTANTS EXPRESSELY DENIE Whitaker Cont. 1. q. 3. cap. 10. We care not for vnwritten Not to be helde traditions And Contro 2. q. 5. c. 18. We acknowledge no other word then that which is written And what doctrine soeuer is not written we hould for bastard doctrine Perkins in Cathol ref Contr. 20. c. 2. We acknowledge the onely written word of God Luther Postil in ferias S. Stephani Nothing is to be affirmed Nothing but that which is expressed in Scripture which is not expressed in Scripture Iacobus Andreae l. cont Hosium p. 169. That faith is no faith but an vncertain opinion which is not grounded vpon an expresse testimonie of Scripture Wigand apud Scusselb to 7. Catal. Haeret. p. 681. Onely those doctrines whose very words or equiualent for sense are extant in the Scripture are to be tought and deliuered in the Church Caluin in Gratulat ad Praecentorem pag. 377. Nothing is to be beleiued which is not expressed in Scripture And cont versipellem pagin 353. There is no mention of vnwritten traditions Beza in Rom. 1. v. 17. Christians acknowledge no other object of this faith then the written word of God Etad Reprehens Castell p. 503. Whosoeuer beleiueth in doctrine of religion that which is not written I say he embraceth opinion for faith and an idol for God Vallada in Apol. cont Episc Luzon c. 13. In all the holie No speech of an vnwritten word Scripture there is no speech of an vnwritten word Daneus Controu 7. pag. 1350. The foundation of Christian faith is one onely to wit the word of God and that onely written Hospinian part 2. Histor Sacram. fol. 23. The Magistrates of Zurich commāded that hereafter nothing should be proposed or preached in their Church but the pure fined word of God contained in the bookes of the Prophets and Apostles THE CONFERENCE Scripture expressely teacheth that traditions as well they which are learned by word as they which are learned by writing are to be obserued Catholiks teach the same Protestants expressely teach that onely written doctrin is to be tought nothing to be beleiued but what is written onely the pure fined written word to be tought no obiect of faith but what is written nothing to be beleiued but what is expressed in Scripture and that in verie words or in equiualent sense that there is no mention of vnwritten traditions no speech of vnwritten word that they care not for vnwritten traditions A SVMME OF THIS CHAPTER OF THE WORD of God or Scripture What we haue rehearsed in this chapter doth clearly shew that Protestants do farre otherwise iudge of Scripture then the Scripture it selfe and Catholiks doe For the holie Scripture together with Catholiks teacheth that in it are some things hard to be vnderstood that it cannot be vnderstood without the light of the holie Ghost that the Ghospell is or containeth a law that it doth preach pennance and good workes reproueth sinne promiseth saluation vnder condition of good workes and is not contrarie vnto the law of God that the law of Moises commandeth faith in Christ and that vnwritten traditions are to be obserued And Protestants defend all the contrarie They shew also that Protestants steale from the Scripture Protestants steale from Scripture her excellencie wherewith she surpasseth the capacitie of mans wit and from the Ghospell that it containeth any law preacheth pennance or good workes reproueth sinne promiseth saluation vpon condition of well doing and agreement with Gods law whereby we see what a libertin Ghospell they bring in to wit such as containeth Libertin Ghospell of Protestants no law preacheth no pennance or good workes reproueth no sinne promiseth saluation without all condition of well doing and is quite contrarie to the law of God And that they steall from the law of Moises that it commandeth faith in Christ and finally they take away all the vnwritten word of God CHAPTER V. OF SAINT PETER AND THE APOSTLES ART I. WHETHER S. PETER WERE first of the Apostles SCRIPTVRE EXPRESSELY AFFIRMETH. MATHEW 10. v. 2. And the names of the twelue S. Peter first of the Apostles Apostles be these The first Simon who is called Peter CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 1. de Pontif. c. 18. Peter was put first by reason his dignitie PROTESTANTS EXPRESSELY DENIE Whitaker Contr. 3. q. 5. c. 3. Wheresoeuer mention is made Not first of Peter if we looke well into the place we shall find that nothing is giuen to him which agreeth not to the other Apostles And Controu 4. quaest 2. c. Paul maketh himselfe equall to Peter in all points Tindal in Fox his Acts p. 1139. S. Paul is greater then Peter by the testimonie of Christ Articuli Smalcaldici pag. 345. We giue no prerogatiue to Peter Luther in Gal. 2. to 5. This place clearely sheweth that all the Apostles had equall vocation and commission There was altogether equalitie amongst them no Apostle was greater then an other Illyricus in Praefat. lib. de Sectis It appeareth that Christ gaue no primacie at all in his Church to any man Caluinus in Matth. 20. v. 25. Christ shewed that in his kingdome No primacie or firstnesse there was no primacie for which they contended Beza in Matth. 10. v. 2. What if this word First were added of some who would establish Peters primacie Festus Homius disput 12. All the Apostles were equall in dignitie authoritie
the Pharises THE CONFERENCE Scripture plainely saieth that manie Princes who confessed not Christ and loued the glorie of men more then of God did beleiue in Christ that manie beleiued in Christs name whome Christ trusted not that a euill man doth well in beleiuing The same say Catholiks Protestants plainely say that the foresaied Princes did not beleiue had not true faith were no beleiuers that those whome Christ trusted not did not beleiue in the sight of God that their faith was not true not sincere but hypocrisie that onely the godlie and the adopted sonnes of God are partakers of true faith that the faith of the impious and wicked is feigned dissembled an imagination or image of faith not true faith that the impious are not faithfull ART XXI WHETHER FAITH BE proper to the Elect SCRIPTVRE EXPRESSELY DENIETH. Act. 8. ver 13. Then Simon Magus also himselfe beleiued Simon Magus had faith and being baptized he cleeued to Philippe Seing also signes and very great miracles to be done he was astonished with admiratiō Heb. 6. v. 4. For it is impossible for them that were once illuminated Also some reprobates haue tasted also the heauenlie guift and were made partakers of the Holie Ghost c. and are fallen to be renewed againe to pennance CATHOLIKS EXPRESSELY DENIE D. Stapleton in Actor 8. v. 13. Simon Magus had true faith Card. Bellarm. l. 3. de Iustificat c. 14. Faith is not proper to the elect PROTESTANTS EXPRESSELY AFFIRME Whitaker l. 8. cont Dur. sect 48. True faith is proper to the the elect In Concion vlt. In no reprobate true faith is found Zuinglius in Math. 19. tom 4. The Scripture sometimes Simon Magus had no faith indeed Beleiued not all saieth that some beleiued who professed faith which indeed they had not as appeareth of Simon Magus in the Actes In exposit Fidei to 2. fol. 558. There are some who beleiue not at all as were Iudas and Simon Magus Caluin in Actor 8. v. 3. c. The mynd of Simon was wrapped in dissimulation of faith Beza cont Illyric vol. 2. p. 131. Simon Magus was quite faithlesse Was quite faithlesse In Colloq Montisbel p. 379. Indeed he wanted faith indeed he beleiued not Volanus l. 3. cont Scargam p. 1070. Scarga foolishly attributeth true faith to Simon Magus Daneus Contr. de Baptismo c. 14. He obiecteth that Simō Magus lost faith and that other Apostates did the like But I denie that they haue or euer had true faith Pareus l. 3. de Iustif c. 14. Simon was an hypocrite beleiuing onely with mouth not with harte And he addeth Nether maketh it any matter that Luke absolutely saieth that he beleiued And as for reprobats Caluin 3. Institut c. 2. § 11. None are illuminated vnto faith None but the predestinate haue faith Faith peculiar to the Elect but they who are predestinated to saluation In Confessione p. 106. I acknowledge that faith is a peculiar guift giuen to the elect alone Beza in Conf. c. 4. sect 20. Faith is the guift of God proper and peculiar to the elect alone Bucer in Matthaei 16. They are safe for euer who once haue gotten true faith Musculus in locis titul de fide Faith in Christ is onely of the elect Zanchius de Praedestinat c. 4. to 7. The reprobates neuer Reprobates neuer beleiue truely truely beleiue in Christ And the same is the common doctrine of the Protestants THE CONFERENCE Scripture plainely saieth that the reprobate Simon Magus did beleiue was baptized cleeued to Philippe and was astonished at the miracles wrought by S. Philippe that euen they who cannot be recalled to pennance were once illuminated Catholiks say the same Protestants plainely say that Simon Magus did not beleiue at all was wholy faithlesse indeed wanted faith indeed beleiued not had not true faith beleiued onely with mouth not with hart that onely the elect are illuminated vnto faith that reprobates neuer truely beleiue and that it maketh no matter that the Scripture absolutely saieth the contrarie These are so opposite to Scripture as some Protestants confesse it See lib. 2. c. 30. ART XXII WHETHER FAITH BE by hearing SCRIPTVRE EXPRESSELY AFFIRMETH. Rom. 10. ver 15. Faith then is by hearing and hearing is by Faith is by hearing the word of Christ. CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 6. c. 6. They are disposed to iustice whiles stirred vp and holpen by Gods grace conceauing faith by hearing they are freely moued to God PROTESTANTS EXPRESSELY DENIE Whitaker l. 1. de Scriptura c. 11. sect 4. All true faith cometh Faith not by preachers from the Scripture not by the labour of the Preachers Againe All the Fathers with one voice teach that faith riseth of the Scriptures onely not of the authoritie of the Church Et c. 13. sect 8. Reading maketh that we may know the Scriptures and the doctrine of the Scriptures Et Cont. 145. cap. 8. Faith riseth of the Of the Scripture onely Scripture alone And in the same place thus expoundeth the aforesaied wordes of the Apostle By hearing that is by the sense of the Scripture rightly vnderstood Zuinglius in Exegesi to 2. fol. 347. We do not thinke that faith can be gotten by words but that faith being mistresse the words which are proposed may be vnderstood De Prouidentia cap. 6. tom 1. When Paul writeth to the Romans that faith is Not by outward hearing by hearing after the same manner he attributeth that to the nearer and more knowne cause to vs which belongeth onely to the Holie Ghost not to outward preaching The like words hath Oecolampadius apud Schlusselburg libro 1. Theol. Caluin art 1. Caluin in Ioan. 5. vers 9. 3 Christ is not otherwaies rightly knowne but by the Scripture THE CONFERENCE Scripture expressely teacheth that Faith is by hearing and addeth there also that it is not without a Preacher The same say Catholiks Protestants expressely teach that faith is not otherwaies then by Scripture that it is by onely Scripture by reading that it is not by the labour of the preachers not by the authoritie of the Church that it is by the Holie Ghost and not by externall preaching that it cannot be gotten by words ART XXIII WHETHER FAITH IS or can euer be lost SCRIPTVRE EXPRESSELY AFFIRMETH. Luke 8. vers 13. For they vpon the rock Such as when they Some beleiue for a time heare with ioye receaue the word and these haue no rootes because for a time they beleiue and in time of temptation they reuoult Ioan. 20. vers 29. Then he saieth to Thomas Be not incredulous S. Thomas lost his faith but faithfull And v. 25. Thomas saied Vnlesse I see c. I will not beleiue 1. Tim. 1. v. 19. Certaine haue made shipwrak about faith c. 4. Others leese faith v. 1. In the last times certaine shall departe from the faith c. 6. v. 10. Certaine haue erred from the faith
As for infused Not anie iustice grace that is inherent iustice we say and teach that no gotten habit no ingrafted vertue no infused qualitie not any iustice by which we may be iustified before God is inherent in vs but that there is ingrafted and inherent all wickednesse all rebellion and stubburnesse of the flesh Pareus lib. 2. de Iustificat cap. 7. We are void of inherent We are void of inherent iustice iustice therefore we need imputed iustice lib. 3. cap. We haue already shewed that there is no inherent iustice in the iudgment of God THE CONFERENCE Scripture expressely saieth that there was iustice in Daniel before God that our B. Ladie and Saint Steuen were full of grace that grace was in Timothe that we must putte on the new man who is created according to God in iustice of trueth that is true iustice The same say Catholiks Protestants expressely say that there is no iustice in vs before God there can be no iustice not a crumme of iustice no vertue no good nothing but cause of damnatiō and which deserueth to be damned ART IX WHETHER IVSTICE INHErent in vs can be imputed to vs SCRIPTVRE EXPRESSELY AFFIRMETH. Psal 105. v. 30. Phinees stood and pacified and the slaughter Zeale imputed to iustice ceased and it was reputed to him vnto iustice Rom. 4. v. 3. Abraham beleiued God and it was reputed him Also faith to iustice v. 5. To him that worketh not yet beleiueth in him that iustifieth the impious his faith is reputed to iustice v. 9. We say that to Abraham faith was reputed to iustice And in like sorte v. 4. it is saied that reward is imputed to the worker and v. 8. that sinne is imputed to the sinner CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Rom. 4. ver 2. Dauid the Prophet most expressely saieth that the zeale of the honor of God and of his law in Phinees was reputed him to iustice PROTESTANTS EXPRESSELY DENIE Pareus l. 2. de Iustif c. 3. What inhereth is not imputed For No inherent thing imputed that is properly imputed which is not had That is not imputed which is had according to Pauls discourse l. 3. c. 1. What inhereth is not imputed Piscator in Thesibus l. 2. pag. 68. If any say Reward is imputed according to debt abuseth the word Imputed And pag. 72. It implieth contradiction that inherent iustice should be imputed Moulins in his Buckler art 19. sect 31. It is certaine that faith as it is a vertue inherent in vs cannot be imputed to vs Our actions are not imputed for they are not our actions or vertues but of others which are imputed to vs. THE CONFERENCE Scripture plainely saieth that the zeale of Phinees was imputed to him for iustice that Abrahams beleife was reputed to him that the faith of the beleiuer is reputed to him The same say Catholiks Protestants plainely say that what inhereth is not imputed that inherent vertue cannot be imputed that it implieth contradiction that inherent iustice should be imputed ART X. WHETHER THE IVSTIFIED be infallibly certaine and by diuine faith that they are iustified SCRIPTVRE EXPRESSELY DENIETH. Eccles 9. ver 1. Man knoweth not whether he be worthie of None knoweth that he is worthie of loue Or whether he be simple loue or hatred but all things are reserued vncertaine for the time to come Eccles 5. v. 5. Of sinne forgiuen be not without feare Iob 9. v. 21. All though I shall be simple the selfe same shall my soule be ignorant of Hier. 17. v. 9. The hart of man is peruerse and vnsearchable None knoweth his owne hart who shall know it CATHOLIKS EXPRESSELY DENIE Councel of Trent Sess 6. cap. 9. None can know with certaintie of faith which cannot be deceaued that he hath obtained grace PROTESTANTS EXPRESSELY AFFIRME Commonly they teach that euerie faithfull man is iustified by a speciall or peculiar faith wherewith he beleiueth that his sinnes are forgiuen For thus they professe in Confess Augustana apud Melancthonem to 3. art 4. They We are iustified by beleiuing our selues to be such are iustified when they beleiue that they are receaued into grace and that their sinnes are remitted for Christ This faith God imputeth for iustice Et art 5. God iustifieth those who beleiue that they are receaued into grace for Christ And Apologia Confess Augustanae c. de Iustificat This Speciall faith of our owne iustification iustifieth vs. speciall faith wherewith euerie one beleiueth that his sinnes are remitted for Christ and that God is appeased and pacified for Christ obtaineth remission of sinnes and iustifieth vs. And c. de Paenitentia Remission of sinnes cometh by that speciall faith wherewith euerie one beleiueth that his sinnes are forgiuen him for Christ Whitakerus ad Ration 8. Campiani p. 41. Whosoeuer beleiueth that his sinnes are remitted this verie faith absolueth him The same teach commonly all Protestants and manie of them are named in my Latin booke And because it is well enough knowne I will alledge no more of their sayings to prooue that they thinke themselues to be iustified by a speciall faith wherewith they beleiue that they are iustified Whitaker Concione vlt. This one thing I say Whosoeuer We haue certaine faith of our iustification denie vs to be certaine of our saluation with certaintie of faith leaue vs no faith l. 8. cont Dur. sect 47. None are iustified but who know that they are iustified Iuel Defense of the Apologie pag. 149. Our people be As certaine as if Christ saied so to vs. so certaine of the remission of their sinnes in the blood of Christ as if Christ himselfe were present and spoake it to them Perkins de Baptismo tom 1. col 820. He beleiueth not the Ghospell vnlesse he likewise be perswaded that he is the sonne of God And same ibid. col 206. The true faithfull are certaine by faith that their sinnes are forgiuen them Rainolds thesi 2. p. 71. That they are elect faith perswadeth euerie pious man touching himselfe and charitie touching others Luther in 1. Petri 1. to 5. Thou must beleiue that thou art a We must beleiue that we are Saints Saint and that with so great certaintie and constance that thou fearest not to leese thy life for it In Psal 14. to 3. f. 245. It can be no waies faith vnlesse it be an vndoubted opinion wherewith a man is certaine aboue all certaintie that he pleaseth God and hath him propitious in good and indulgent in euill Caluin in Math. 21. v. 21. Christ doth not acknowledge that No beleiuer without speciall faith anie beleiue but such as without doubt do thinke that God is propitious to them The same he hath in Rom. 1. v. 6. 3. Instit c. 2. § 16. In Antidoto Concilij Sess c. 10. What lewdnesse I pray is it that none can know by certaintie of faith that he hath obtained grace And in Catechismo cap.
grosse error as also he doth in his Epistle to the Galathians If we exhort to do pennance in hairecloth and ashes because Christ saieth Math. 11. ver 21. If in Tyre and Sidon had beene wrought the miracles that haue beene wrought in you they had done pennance in hairecloth and ashes lōg agoe Caluin ib. answereth Pennance is described by the externall signes which were then solemnely vsed in Gods Church not as if Christ vrged this matter but because he turneth his speach to the capacitie of the common people If we proue that we shall haue life euerlasting for giuing all our goods to the poore because Christ saieth Math. 19. v. 21. If thou wilt be perfect goe sell the things that thou hast and giue to the poore and thou shalt haue treasure in heauen Beza ib. answereth These words of Christ declare not how life euerlasting is of it self to be gottē but are spoakē to reproue him that was deceaued with false hope of his iustice Caluin ib. in v. 20. saieth Christs answere was directed according to the To the mans disposition mans disposition Gerlachius tom 2. disput 13. saieth The Lord in the places alledged Math. 19. and Luc. 10. accommodated To men be wicked with false doctrines To mēs errors his speach to them who asked him who were bewiched with an opinion of legall iustice and Pharisaicall doctrines And againe Christ might easily accommodate his speach to those errours Illyricus in Claue part 2. tract 1. col 32. writeth thus Christ after an other manner sheweth the way to the kingdome Christ shewed one way to some an othe◠to others of heauen to the Pharise to the lawyer and to that yong man vaunting of the fulfilling of the law and in other manner vnto Nicodemus boasting of his discipline and good habits gotten by long tyme and time goodnesse of nature and free will and yet in an other manner vnto miserable sinners wrastling with their conscience with the wrath of God and their sinnes Author respons ad Theses Valent. p. 800. thus teacheth That we may graunt that oftentimes in Scripture iustification is denied to the ould and attributed to the new testament Yet According to the Iews supposition none seeth not but that this is saied of the Apostle by supposition of the Iews who like to Papists did speake of the ould testament as of the law which should giue iustice by workes And p. 813. In that Gregorie is deceaued that he thinketh it followeth out of Pauls discourse that prepuce keepeth the law which in trueth the Apostle spoake vpon supposition not as if it were indeed or could be but to shew boasting of the law circumcision and all the other ceremonies was very vaine Nor content to haue thus deluded so manie and so weightie sentences of Scripture they giue a generall rule so to delude them Caluin in 1. Corinth 10. ver 3. It is the Generall rule to delude Scripture thus manner of the Scripture when it speaketh of Sacramēts or other things sometimes to speake according to the capacitie of the hearers and so it doth not respect the nature of thing but what the hearers thinke amisse And l. de Praedest p. 713. The Scripture when it talketh of the Sacraments vseth to speake in twoe sortes If it talke with hypocrites according to their wrong meaning it deuideth the trueth from the signes The like he hath Gal. 3. v. 27. in Ioan. 6. v. 32. Daneus tom 2. Corinth 4. pag. 217. Peter Martyr in locis closs 2. c. 16. § 14. in 1. Cor. 10. Et Polanus in disput priuat 32. saieth God oftentimes Scripture calleth iust who indeed are not so speaketh according to their opinion with whome he speaketh So are they in the Scripture called iust who indeed are not iust but onely in opinion ether of themselues or of others By these and manie such like sleights Protestants vse to delude the holie Scripture which if they be admitted nothing at all can be proued out of Scripture Wherefore I thus make my sixt argument Who not onely in 260. articles do contradict the expresse words of Scripture in their cleare sense but also in manie and weightie matters are forced to say that the Scripture speaketh not accordig to her owne mynde meaneth not as she speaketh speaketh by way of graunt concession or argument according to the mynd capacitie grosse opinion error of others and after a humane fashion not according to the nature of the thing they are to be thought to gain say the true meaning of the holie Scripture But Protestants do so Therefore c. CHAPTER VII THAT PROTESTANTS ARE FORCED to say that the Scripture speaketh ironically mimetically hyperbolically and by amplification and fiction MY seuenth argument to proue that Protestants contradict the true sense of the Scripture shal be because they are forced to say that manie and most weightie sentences of Scripture of faith good workes Sacraments redemption of sinnes meanes of purchasing heauen and the like were spoaken not in earnest but ironically mimetically hyperbolically by amplification and fiction Precepts ought to be kept Ironically For if we proue that Gods commandments can be done because Leuit. 18. Rom. 10. Gal. 3. is saied Who shall doe those things shall liue in them Luther in Gal. 3. tom 5. fol. 347. Answereth I wnderstand that this speach is an ironie or scoffe If anie proue the same because Christ saieth Luc. 10. v. Ironically 26. Doe this and thou shalt liue Luther loc cit answereth I vnderstand this place in common that this saying of Christ Doe this and thou shalt liue is a kinde of ironie and mockage Poach in Schlusselburg l. 4. Catal. Haeret. 4. 301. Albeit the lawyer do inquire of life euerlasting yet if Christs answere be vnderstood according to the law that is without speaciall faith life cannot be ment of eternall life without an ironie Et p. 312. I do not denie but Christs answere may he wnderstood of eternall life not according to the law but an other way to wit ether according to the Ghospell or by ironie Againe That saying and the like may be expounded three wayes First by ironie as Luther saieth Gen. 9. and Galat. 3. Secondly according to the law c. And Gerlachius tom 2. disput 13. There is a secret ironie of Christ If we proue that the commandments must needs be kept because Christ sayeth Math. 19. v. 17. If thou wilt enter into life keepe the commandments Pareus l. 4. de Iustificat c. 2. p. 967. answereth Luthers ironie about this place may be defended And pag. 969. It was a serious conference and yet that hindereth not but that the Lord might vse an ironie And Gerlachius to 2. disp 13. cit It was a serious conference and yet there is a secret ironie If we proue that an ill man may haue faith because S. Iames cap. 2. speaketh thus to such a one Thou hast faith
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
places alledged doth not signifie cause but consequence And Caluin Math. 25. ver cit That they insist vpon the causall particle is a weake thing for we know that not alwaies the cause but rather the consequēce is meant when euerlasting life is promised to the iust And in the same manner doth Kemnice in locis tom 2. tit de Argum delude manie places of Scripture If we proue that Christ is cause of our election by those words Ephes 1. v. 3. As he hath chosen vs in him Christ In. before the constitution of the world Piscator in Thesibus loco 19. answereth Paul would say nothing but that he hath chosen vs to this end that he might adopte vs in Christ and saue vs for him and by him Which he repeateth libr. 2. p. 288. In like sorte Zanchius l. 5 de Natur. Dei c. 2. q. 4. If we proue that Saints shall haue glorie for their worthe or merit by those words Apocal. 3. ver 4. They Because shall walke with me in whites because they are worthie Pareus l. 5. de Iustif c. 2. answereth He signifieth not the cause meritorie but the condition in holie Martyrs agreing with the rule of iustice So that we may vnderstand not wherefore but what of kind men shall walke with Christ If we proue that good workes are the cause of glorie out of those words Rom. 8. v. 17. If we suffer with him that That we may be glorifid with him Caluin ibidem answereth This forme of speach sheweth the order which the Lord obserueth in bestowing saluation vpon vs rather then the cause He discourseth not frō whence saluatiō cometh but how the Lord gouerneth his seruants If we proue the same out of those words Hebr. 10. v. 36. For patience is necessarie for you that doing the will of God you may receaue the promise Pareus l. 4. de Iustific pag. 1032. answereth We denie not but some relation of patience vnto saluation is signified by the finall condition to wit relation of order of means or of condition without which not but false it is that thereby is signified a causall relation If we proue that good workes are cause of saluation as bad are the cause of damnation because it is often saied in Scripture He will render to euerie one according to his workes According Bucanus Institut loco 32. answereth The particle According in those speaches doth not signifie cause but conformitie And Martyr in 1. Corinth 3. saieth According doth not signifie Merit or cause but rather proportion forme or similitude If we proue that virginitie helpeth to heauen by those words Math. 19. v. 12. There are Eunuches which haue gelded For. themselues for the kingdome of heauen Musculus in locis tit de votis answereth We must not vnderstand it so as if this kind of gelding helped any thing to saluation Behould Reader how manie kinds of causall propositions are they forced to make not causall and how manie and expresse causall particles to wit For To That In According Because they make frustrate to no purpose Wherefore thus I argue who besides their opposition to the expresse words of Scripture are forced in so manie so great matters to make so manie and so cleare causall propositions to be not causals and to frustrate so manie and so euident causal particles they are also cōtrarie to the true sēse of Scripture But Protestāts doe so Therefore c. CHAPTER XIII THAT WHAT IS SPOAKEN SIMPLY they make to be spoaken in parte or respectiuely MY 13. argument shal be because Protestants are compelled to make that to be spoaken in parte which the Scripture speaketh simply or absolutely For if we proue that God simply will not the death of Of God a sinner because he simply saieth and sweareth it Ezech. c. 18. Perkins in Exposit Symbol to 1. col 777. answereth This place must not be taken simply but respectiuely to wit that Not simply but respectiuely of the twoe God would rather the one to wit that a sinner should rather liue then dye Finally so farre forth he willeth not death as it is the destructiō of his creature The like he hath in Serie Causarum c. 52. And Caluin de Prouid p. 737. So farre as So farre forth he exhorteth all to pennance the Prophet iustely denieth that he willeth the death of a sinner And in the same sorte he expoundeth that saying of S. Peter 2. c. 3. v. 9. Not willing that anie should die Indeed saieth Caluin as farre as God will receaue all to pennance he will none should perish If we proue that God taketh our sinnes from vs by those words 1. Ioan. 3. ver 8. For this appeared the Sonne of God that he might dissolue the workes of the Diuel Caluin ib. In a sorte answereth But if in this life there be no full and solid regeneration he freeth vs not from sinne and slauerie but in a sorte And Daneus Contr. de Baptismo c. 14. on earth sinne is not In parte quite taken away but in parte If we proue that there is nothing worthie of damnation Of Iustification in those that are iustified because simply it is saied Rom. 8. ver 1. There is no damnation to them that are in Christ Not simply Iesus Illyricus in Apol. pro Confess Antuerp answereth No damnation is in them who are in Christ Iesus not simply and in it selfe but by accident to wit continuall praier for forgiuenesse of sinnes being adioyned And Pareus l. 5. de Amiss Grat. c 7. It is most true that sinnes are not simply forgiuen but continuall praier for forgiuenesse being added If we proue that simply there are some things hard in Of Scripture Scripture because it is so saied 2. Pet. 3. v. 16. As also in all his Epistles speaking in them of these things in which are certaine things hard to be vnderstood Zanchius de Scriptura to 8. col 412. answereth He saieth not that they are hard to Not to anie anie but to twoe kinds of men to wit to the vnlearned and vnskilfull of the Scriptures and that are not taught of God and to the vnstable that is who are not firme in faith In like sorte Bullinger Serm. 3. de verbo Dei and others If we proue that Saints haue true iustice before God If iustification because Dauid offereth his iustice to be examined by the iudgement of God and desireth to be iudged thereby Caluin 3. Instit cap. 17. § 14. answereth Saints nether will Not wholy haue enquirie to be made of them wholy that according to the whole tenour of their life they may be quitted or damned nether challenge to themselues iustice of diuine perfection but in comparison of the wicked and impious If we proue that charitie is simply greater then faith Of good workes because the Apostle simply saieth 1. Cor. 13. v. 13. And now there remaine faith hope and charitie
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
that is a Hedge sparow all and whole It not this a trick of arte Yes surely not vnknowne nor vnsemely to stage plaiers Thus Luther who as being best practised in this arte could best of all others describe it Finally it appeareth that Protestants haue not onely forged a new faith but also a new tongue a new Grammar a new frame of speach For concerning Propositions they bidde vs vnderstand an Affirmation by a Negation and a Negation by an Affirmation and words they bidde vs expoūd by diuerse by disparate and contraries to these which they signifie with other men And this new Grammar of theirs Luther acknowledgeth in these words Gal. 3. tom 5. fol. 345. Those words To doe To worke are to be taken Protestants new Grāmar or language three manner of waies Substantially or naturally Morally and Theologically Insubstances natures and morall matters these words are taken in their vsuall and naturall signification but in diuinitie they are made plainely new words and get a new signification Wherefore when thou readest in Scripture of Fathers of Prophets of Kings that they wrought iustice c. remember that such and the like sayings are to be vnderstood according to the new and Theologicall Grammar of Protestants wherefore I admonish yee agayne that the sentences which the aduersaries obiect out of Scripture of workes and reward be alwaies to be vnderstood Theologically by the definition As if they obiect that saying of Daniel 4. Redeeme thy sinnes by almes streight we must runne to the Theologicall grammar and not to the morall The like he hath in cap. 4. Genes fol. 60. Nor much otherwise writeth Kemnice libr. de origin Iesuit pag. 47. When he saieth It is most certaine that the Holie Ghost would that in this article of Iustification not onely the things themselues and the meaning but also the very names should be by a peculiar signification distinct from the words of Philosophers Schlusselburg also Praefat. libr. Theolog. Caluin distinguisheth betwene the Grammar of Nations and of Deuines and saieth that that taketh the word of Iustice actiuely but this taketh it passiuely The like hath Gesnerus loc 2. de Iustif pag. 47. But what we ought to thinke of these inuentors of Luthers Censure of these new word mongers a new Grammar themselues doe sometimes tell vs. For thus writeth Luther lib. de seruo arbitr tom 2. fol. 435. Whoe will not mock or rather hate this vnsemely changer of words who against all vse endeauoureth to bring in such kinde of speach as to call a begger a rich man By this abuse of speach anie man may bragge of anie thing But this is not the parte of Diuines but of Cooseners and Stageplayers And Caluin libr. contr Libertin cap. 3. The libertines at Libertines the first bouldly reiected the Scriptures but when they saw that thereby they were abhorred of all men they meant to deale more closely and more couertely that making shew not to cast away Scripture they might turne it into allegories and wrest it into diuerse and strange senses changing a horse into a man and as the common speach is feigning the horne of a lanterne to be a cloude And capit 7. Like as Egyptians and other vagabonds such as those who going out of Bohemia wander vp and downe the whole world vse a certaine peculiar speach which none vnderstand but those of their owne crew and brotherhood So c. I denie not but they vse the common words but so they alter their signification as no man can vnderstand what the matter is which is proposed nor what they would affirme or denie Beza also l. de puniend Haer. vol. 1. Theol. Sathan when he could not quite cast the Scripture out of the Church yet by vaine allegories made it altogether vprofitable which course now the libertines and Anabaptistes do take Bullinger Concion Anabaptiste Arians Seruetians Familistes 25. in Apocal. thus writeth of the Arians and Seruetians They turne and winde the words of God with their Giganticall bouldnesse as they list Whitaker l. 1. de Script c. vlt. sect 4. The Familists do leaue almost no article of our faith vntouched whilest with their allegories they turne and corrupt all things And Reinolds in his Conference cap. 2. sect 2. The Familists for to saue their phrensies from the Scripture reiect the literall sense which is the very edge thereof and put that vp into the scabarde of their fanaticall dreames and allegories The like hath Perkins in Conflictu Christi tom 2. This they note in the Libertines Familists Anabaptists and others whereof themselues are no lesse guiltie then those be as appeareth by what hath beene already related But as Luther him selfe saieth Genes 6. tom 6. fol. 84. Who would suffer this libertie in deprauing the true sense in the fables of Terence or Virgils Ecloges and shall we suffer it in the Church And Defension verb. Cenae tom 7. fol. 397. Surely I cannot see that they can be excused by anie plausible pretext as if vpon a good meaning they had beene deceaued by some curiofitie or spirituall blindnesse as it happeneth to most Heretiks But it appeareth that they mocke the word of God vpon obstinacie and malice For I doe not thinke that it can be that these sillie trifles and toies should in earnest moue a man in his wittes whether he were a Turk or Iew much lesse a Christian Thus the Protestants owne Prophet and Father speaketh of Protestants Wherefore thus I argue in the 20. place Who not onely gaynesay the words of holie Scripture so directly and so often as is shewed in the first booke but also in so manie and so great matters expound the words thereof by diuerse by disparates and by contraries so that they bring in a new grammar a new language and signification of words neuer heard of before they manifestly contradict nay mock the true sense of holie Scripture But Protestants doe so Therefore c. CHAPTER XXI THAT PROTESTANTS ARE COMpelled to deuise improprietie of words and all kinds of figures THE 21. Argument wherewith we will proue that Protestants doe contradict the true sense of holie Scripture is because when the proprietie of the word is against them they deuise improprieties and all kind of figures Caluin 4. Instit c. 8. § 2. Authoritie is not properly giuen to Not properly men Beza in Confess c. 5. sect 27. Nether Pastors nor Doctors can properly binde or loose anie man Zanchius de Eccles c. 9. Power of forgiuing sinnes is not properly giuen to the Apostles or to others for they doe not properly forgiue sinnes Vorstius in Resp ad Homium p. 31. I doe not say that faith it selfe doth properly iustifie vs. Perkins in Cathol Reform Cont. 5. c. 3. The kingdome of heauen is called a reward not properly but by a figure Et Cont. 10. c. 4. These words This is my bodie must not be vnderstood properly but by a figure Pareus l. 5. de Iustif
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.
withal Which we must vniuersally and alwaies obserue and hould of workes in the cause of our saluation to wit that they are as a way and certaine markes which lead vs to glorie but not by causing or working it Caluin vpon those words 2. Cor. 7. v. 10. For the sorrow that is according to God worketh pennance vnto saluation that is stable writeth thus Paul enquireth not of the cause of saluation but onely commending pennance of the fruite which it Worke. 1. is as a way bringeth forth doth say that it is like a way whereby we come to saluation In this sorte consequence is rather signified then anie cause And to the same place Pareus libr. 4. de Iustificat cap. 7. answereth No efficient cause but a meane or condition which helpeth ether by it selfe or by accident is signified And Scarpius de Iustification Controuers 12. Pennance is saied to worke saluation not by making it by it vertue but by leading as by a way to saluation The same Caluin in 1. Corinth 7. vers 19. Circumcision is nothing and prepuce is nothing but the obseruation of the commandements of God Here saieth he Paul disputeth not of the cause of iustice nor how we obtaine it but onely to what the faithfull ought to bend endeauour And vpon that Wash 1. feele Actorum 22. vers 16. Be baptized and wash away thy sinnes Ablution he saieth he signifieth not the cause but is referred to Paules feeling who hauing receaued the Symbol knew better that his sinnes were forgiuen And 3. Institution cap. 4. § 36. he saieth Where sinne is saied to be purged by mercie and bountifulnesse Prouerb 16. is not meant that by them it is recompensed in the sight of God but is shewed that they shall find God mercifull to them who forsaking vice are turned to pietie as if he had saied Gods wrath is appeased when we leaue our wickednesse And ibidem cap. 14. § vltim hauing obiected to himselfe that the Scripture declareth that good workes are the cause that God doth fauour them he answereth That which in order goeth first he calleth the cause of that which followeth In this manner he deriueth Cause 1. a step sometimes eternall life from good workes not that it is giuen for them but because whom God hath chosen he iustifieth that afterward he may glorifie the former grace which is a steppe to the later he after a sorte maketh a cause Finally by these kinde of speaches order is rather signified then cause Pareus l. 3. de Iustif c. 12. saieth that by those words 2. Timoth. 4. I haue fought a good fight the order and way to the crowne is noted not the cause So that what the Scripture maketh the cause according to these men is onely a meane a way steppe or order In like manner what the Scripture attributeth to one cause they giue to an other as what it atttibuteth to good workes they giue to faith onely what it ascribeth to faith or Sacraments they appropriate to God alone Zuinglius l. de Prouident cap. 6. When Paul writeth to Hearing 1. Spirit the Romans that faith cometh of hearing in the same manner he attributeth that to the nearer cause and more knowne to vs which cometh onely from the Spirit and not from outward preaching And in Math. 4. Oftentimes that is attributed to the later which belongeth to the former as to workes which rather belongeth to faith and againe to faith which most properly Workes 1. faith and truely belongeth to Gods election Sadeel de ver Peccat remiss p. 139. answering to those words Prouerb 16. Iniquitie is purged by bountie and mercie saieth That is attributed to the effects which is proper to the cause after the vsuall manner saieth he of Scripture That is attributed to their vertue which properly is to be attributed to the benefit of Christ alone Illyricus in Claue part 2. tract 6. Faith word and Sacraments Faith c. 1. God are saied to saue vs whereas God alone doth those things And ibid. Thy faith hath saued thee whereas onely Gods mercie and omni potēcie apprehēded by faith doth that And he addeth Scripture oftentimes attributeth things not to their true causes Oftentimes effects are attributed by the Scripture to not true or not principall causes Herevpon it cometh that there is often mention of Alleosis with Zuinglius and of Metalepsis with others by which figures what the Scripture giueth to one thing they transfer to an other Which Alleosis Zuinglius in Exegesi to 2. f. 350. calleth interchangable speach but Luther in Hospin part 2. Histor f. 57. termeth it the Diuels mask Wherefore thus I argue in forme Who gaynesay the expresse words of Scripture in such sorte as we haue seene in the first booke and besides in manie and weightie matters words which signifie a cause do expound of a way meane or order and what the Scripture attributeth to one cause do transferre to an other they contradict the true sense of holie Scripture Protestants doe so Therefore c. CHAPTER XVIII THAT WORDS OF SCRIPTVRE Which say a thing is Protestants expound by ought to be THE 18. argument shal be because what the Scripture saieth Is Protestants expound It ought to be Pareus l. 2. de Iustif c. 7. those words 1. Ioan. 2. v. 5. But he that keepeth his word in him the charitie of God is Is. 1. ought to be perfected expoundeth thus The sentence of S. Ihon as others such like is to be vnderstood of right or dutie not of fact What kinde of charitie ought to be not what kinde is in vs. And ibid. those words Coloss 3. v. 14. Haue charitie which is the bound of perfection he glosseth thus Charitie is called the bound of perfection not which we haue but which we ought to haue and which we shall haue in euerlasting life Et l. 4 c. 11. those words Deuter. 30. v. 6. Our Lord God shall circumcise thy heart and the heart of thy seed that thou maist loue thy Lord God with all thy heart He interpreteth in this sorte The promise to loue God with all thy heart ether speaketh of dutie how we ought to loue God to wit sincerely and perfectly or it speaketh of sinceritie And the same Pareus l. 4. de Grat. lib. arbit c. 6. that sentence of the Apostle 1. Tim. 3. he thus expoundeth The Church is called the pillar and strength of trueth of dutie because she ought alwaies to be so albeit she be not so alwaies in act The same he hath in Gal. 2. lect 18. Moulins in his Bucler pag. 50. and others Tilenus in Syntagmate cap. 46. writeth that in those places Ioan. 14. v. 21. Rom. 13. 8. and Gal. 5. 14. Where the Scripture affirmeth that those who loue God doe keepe his commandements it meaneth not of mans power to performe the law but of our dutie His meaning is that the Scripture meaneth not that who loue God keepe