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life_n	distinction_n	due_a	stipend_n	80	3	17.7354	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B00718	A conference of the Catholike and Protestante doctrine with the expresse words of Holie Scripture. Which is the second parte of the prudentiall balance of religion. : VVherein is clearely shewed, that in more than 260 points of controuersie, Catholicks agree with the Holie Scripture, both in words and sense: and Protestants disagree in both, and depraue both the sayings, words, and sense of Scripture. / Written first in Latin, but now augmented and translated into English.; Collatio doctrinae Catholicorum ac Protestantium cum expressis S. Scripturae verbis. English. 1631	Smith, Richard, 1566-1655.	1631 (1631)	STC 22810; ESTC S123294	532,875	801

Rainolds thes 2. He insinuatcth the the gates of Hell shall vaile against the Church but not preuaile Caluin de Ration Concordiae The word Bodie is by a figure transferred to bread but not figuratiuely Beza respons ad Act. part 2. pag. 104. To euerie one of the baptized grace is offered but not giuen p. 123. The elect dying children are renouated but not regenerated p. 177. I did not say that the first man did sinne by Gods will but that he fell by Gods will Perkins de Serm. Dom. to 2. col 575. Christ did not properly die the second death but yet he suffered it Scarpius de Iustific cont 14. It is one thing to keepe the commandments an other to fulfill them Pareus l. 4. de Amiss Grat. c. 10. It is true that Infants doe not actually sinne but it ●● false that they doe inclinatiuelie sinne l. 1. de Iustif c. 13. The Scripture requireth the Sacraments and pennance to conuersion and regeneration but not to iustificatiō Et l. 2. c. 3. It is manifest that we shal be iustified and we shal be made Iust is not all one with the Apostle Et c. 9. To be constituited iust is not the same that is to be made iust in this life In Colleg. Theol. 7. disp 7. It is a farre other thing for God to will that all be saued and to will to saue all l. 2. de Amiss Grat. c. 4. Sinne and the fall of Adam were neuer the same thing Voluntarie distinctions I call those by which for their Voluntarie distinctions pleasure they draw the same words into diuerse senses As when the Scripture biddeth vs loue God with all our heart then they will haue that with all the heart signifieth all kind of degree of loue so that this precept be impossible for vs but when it saieth that anie hath loued God with all the heart then they will haue with all the heart to signifie onely sincerely and without hypocrisie So Caluin in Actor 8. v. 9. Pareus l. 1. de Iustif c. 10. l. 2. c. 7. and others In like sorte when the Scripture 1. Cor. 11. affirmeth the Eucharist to be the bodie of Christ then the word Bodie is taken for a figure But when in the same place it saieth that vnworthie receauers are guiltie of the bodie of Christ thē it is taken for the true bodie of Christ And so of innumerable other words which they expoūd diuersely as it pleaseth them Their distinctions which destroie themselues are of Distinctions destroying themselues this sorte Pareus l. 4. de Iustific c. 4. distinguisheth stipend into a free stipend and a due and saieth that eternall life is a free stipend but not due As if it could be imagined how a stipend could not be due Like to this is their distinction of reward into due and vndue For if it be no waies due it is no reward but a mere gift Whereupon Eucan Instit loc 32. saieth Reward properly is nothing els but which is giuen of debt Et Scarpius de Iustif Controu 15. In morall matters where there is reward there is merit Musculus in locis titul de Meritis Surely there can be no reward but in respect of merit Yea and Pareus himselfe in Prooem l. 5. de Iustific Reward properly called is due The same man l. 4. cit c. 10. addeth that iust men can fulfill the law by an inchoate fulfilling but not by a perfect Which he repeateth c. 13. as if there could be a fulfilling which is onely inchoate or begun And neuerthelesse by this distinction doe they delude all those testimonies of Scripture which teach that some doe fulfill the law loue God doe good workes and the like Which they interpret of an imperfect fulfilling louing and doing Beza in Dial. cont Heshuss vol. 1. saieth The fathers before Christ were one thing with the flesh of Christ then to come but not actually And in Colloq Montisbel p. 27. We confesse that Christ God and man was not actually a man before his reall incarnation yet we say that he was truely present to these Fathers And p. 63. I will not say that Christs bodie was not at the time Abraham For it was but not actually Gerlachius to 2. disp 17. Noë indeed was perfectly iust but not absolutely iust But as for distinctions neuer heard of before they haue deuised innumerable For as it appeareth by what Distinctions vnheard of Of God hath beene related lib. 1. cap. 2. they distinguish of God that he will sinne for some other end but not for it selfe That he willeth that is decreeth it but not willeth that is not approueth it That the hidden God willeth death but not the reuealed That he will haue all to be saued by his reuealed will but not by his hidden will or as speaketh Beza part 2. respons ad Colloq Montisbel He will haue all saued by his open will but not by his pleasure And agayne He will not the death of a sinner by his open will but by his secret will That he inuiteth all to him by words but not by his mynd That he punisheth the faithfull lest they sinne not because they haue sinned that he iustifieth a wicked man remaining wicked by the Ghospell not by law And manie other such distinctions as may be gathered out of the saied chapter c. To which I adde these Beza cont Heshus vol. 1. Alie pleaseth God not as it is a lie but as it is a iust punishement Musculus in locis titul de iustific God iustifieth a wicked man abiding such in his throne of grace not in his throne of iustice Tilenus in Syntagm cap. 46. God iudgeth iust mens workes to be good according to the Ghospell not according to law Perkins in Apoc 2. tom 2. Gods reuealed will hath with it adioyned a condition but not his secret will Touching Christ they distinguish that he is ā sinner Of Christ by imputation but not by inherence That he died for all but not for euerie one That sometime he speaketh as others thought not as himselfe That he is a lawmaker head of the Church to be adored to be inuocated can forgiue sinnes and worke miracles not as man but as God onely See more l. 1. c. 3. Of Saints they distinguish in this new manner They Of Saints wish for vs heauen but pray not we may wish that they praied for vs but may not pray They pray for vs in generall but not in particular They may be worshipped of vs after a ciuill or profane māner but not after a religious And as Perkins saieth in Cathol reform Contr. 14. cap. 2. When Angels appeared they were lawfullie honored but not now Touching Scripture they haue coined these new distinctions Of Scripture In Paulsome things are hard not of themselues but by accident So Reineccius to 1. Arm. c. 10. In Scripture there are some things hard to be vnderstood and obscure to vs though all the Scripture

Soules be already fully happie they may easily harken to vs and request helpe of God So that for to bereaue vs of the praiers of Saints they bereaue them of their heauenlie felicitie THE CONFERENCE Scripture expressely affirmeth that the Saints are now before the throne of God and in his temple and that the good theefe was in paradise with Christ The same say Catholiks Protestants expressely denie that Saints enioy their assured felicitie their present glorie and happines and say that their hope is differred vnto the last daye that all the Saints sleepe vnto the last day and know not what is done that they as yet enioye not their essentiall glorie and felicitie ART III. WHETHER THE GLORIE OF all the Saints be equall SCRIPTVRE EXPRESSELY DENIETH. 1. Corina 15. ver 41. One indeed glorie of the sunne an other Saints differ in glorie glorie of the moone and other glorie of the starres For starre differeth from starre in glorie so also the resurrection of the dead CATHOLIKS EXPRESSELY DENIE C. Bellarm. l. 3. de Iustif c. 16. The testimonies of the Scripture do teach that the rewards in heauen are not equall PROTESTANTS EXPRESSELY AFFIRME Peter Martyr in 1. Cor. 15. v. 32. But if God in giuing euerlasting No degrees of reward life do not respect the worth of our workes whence shall we gather these degrees of rewards Againe our aduersaries haue deuised this distinction of substantiall and accidentall reward They shall haue the brightnes of the sunne that is equally Equall glorie the greatest glorie Pareus l. 5. de Iustif c. 20. The Papists do feigne diuers degrees of eternall life But whence haue they the degrees which they make Perkins in Galat. 1. tom 2. All the elect enjoy equall essentiall Equall essentiall glorie glorie Caluin in Matth. 20. Some Protestant interpreters do gather this summe Because the heauenlie inheritance is not gotten by merite of workes but is giuen freely that the glorie of all shal be equall THE CONFERENCE Scripture expressely teacheth that the dead shall rise as differēt in glorie as one starre differeth from an other The same say Catholiks Protestants expressely teach that there is no distinction of substantiall or accidentall glorie that the substantiall glorie of all the elect shal be equall that there are no degrees of euerlasting life no degrees of reward in heauen that all shall equally enioy the greatest glorie Which some Protestants confesse to be repugnant to Scripture See lib. 2. c. 30. ART XX. WHETHER ANGELS AND Saints in heauen pray for vs SCRIPTVRE EXPRESSELY AFFIRMETH. Zacharie 1. v. 12. And the Angel of our Lord answered and Angels pray for vs. saied O Lord of hosts how long wilt thou not haue mercie on Hierusalem and on the citties of Iuda with which thou hast beene angrie 2. Machabees 15. v. 12. And the vision was in this manner And Saints Onias who had beene the high preist a good and benigne man stretching forth his hands praied for all the people of the Iewes v. 14. This is a louer of his brethren and of the people of Israel this is he that praieth much for the people and for the whole cittie Hieremie the Prophet of God CATHOLIKS EXPRESSELY AFFIRME Councel of Trent sess 25. cap. de Inuocat saieth that their opinion is impious who say that the Saints pray not for vs. PROTESTANTS EXPRESSELY DENIE Confession of France art 24. We beleiue that whatsoeuer Saints pray not for vs. men haue feigned of the praier of Saints is nothing else but the frauds and deceit of Sathan The like hath Confes Heluet. c. 5. and Apol. Confes August c. de inuocat Willet Controu 9. quaest 3. pag. 440. Saints do not pray for vs. Whitaker ad Rat. 4. Compiani Whether the Martyrs and Saints in heauen do pray to Christ for vs we know not Zuinglius in Explanat art 20. There cannot be alledged out of the Bible any doctrin or exāple that proueth Saints in heauen to pray for vs. If as you feigne they pray for vs they will moue God nothing For it is not done from the heart Bullinger Decade 4. Serm. 5. The Scripture teacheth not Angels pray not for vs. that Angels pray De Origin cultus Diuorum cap. 15. It becometh not the Saints taking to themselues the office of Christ to pray for vs. Caluin 3. Instit c. 20. § 21. What Angel or Diuel euer tould any man any sillable of this praier of Saints which they feigne In 1. Tim. 2. v. 5. It is a mere fiction bred in the braines that the dead pray for vs. Daneus Controu 7. p. 1311. They request nothing of God Nether in generall nor in particuler ether in generall or in particular for the necessities of those that liue on earth Polanus in Disp priuat disp 25. The Saints departed pray not God for the liuing ether in generall or in particular Vorstius in Antibellarm pa. 281. We denie that the holie Angels and especially the soules of the Iust departed hence do pray in particular for our necessities Pareus in Colloq Swal 3. They should sinne if they They should sinne if they praied for vs. praied for vs. Because they should both accuse God of vnmercifulnes as if he heard not sufficiently Christs praiers and also should reproue Christ of weaknes and fluggishnes THE CONFERENCE Scripture expressely teacheth that an Angel and Onias and Hieremie after their death did pray for the people The same say Catholiks Protestants expressely teach that nether Angels nor Saints pray for vs that it becometh not them to pray for vs that they should sinne if they praied for vs that they do it not frō their heart that they pray nether in generall nor in particular for vs that the praier of Saints is a fiction fraude and deceit of the diuell Which is so opposite to Scripture as some Protestants acknowledge it See lib. 2. c. 30. ART V. WHETHER SAINTS IN heauen care for our matters SCRIPTVRE EXPRESSELY AFFIRMETH. 2. Machabees 15. ver 12. and 15. And the vision was in this Saints haue care for vs. manner And that Hieremie put forth his right hand and gaue vnto Iudas a sword of gould saying Take the holie sword a gift from God wherewith thou shalt ouerthrow the aduersaries of my people Israel 1. Cor. 13. v. 8. Charitie neuer falleth away 2. Peter 1. vers 15. And I will do my diligence you to haue often after my decease also that you may keepe a memorie of these things CATHOLIKS EXPRESSELY AFFIRME Card. Bellarm. l. 1. de Sanctis c. 18. The Angels pray for vs and haue care of vs in particuler therefore much more the spirits of holie men PROTESTANTS EXPRESSELY DENIE Tindal in Fox Acts p. 1137. What buildest thou Churches Saints be not our freinds foūdest Abbies Chauntries and Colleges in the honour of Saints to my Mother S. Peter Paul and Saints that be dead to make of them thy freinds They need it

who a●oūd with iustice according to the doctrine of the law not of the Ghospell Scarpe de Iust Cōt 1. Iustificatiō effectiuely is immediatly of Christ alone but sanctificatiō is of the holie Ghost Iustificatiō quitteth vs in the iudgemēt of God not sanctificatiō Et Cōt 7. There is a twoefould ablutiō of sinne the first is of the guilt and this is iust●ficatiō the second is of the inherence thereof and this is sanct●fication Bullinger dec 3. serm 9. There is a duble iustice iustificant and obedi●nt Polanus part 2. thes The grace which Adam receaued in creation was not grace which maketh gratefull Et in Disp priuat Sinnes are blotted out by pennance not causatiuely but ostēsiuely Riuet tract 3. sec 26. We are perfectiuely imputatiuely iust but inherētly iust onely imperfectly Touching the law they distinguish in this new sorte It is Of Gods law abrogated from the faithfull according to rigor and imputatiō no according to obligation There is a twoefould fulfilling of the law legall and Euangelicall Mans law bindeth in generall not in particular Whitaker libr 8. cont Dur. sect 96. saieth The Decalogue is taken away in parte but not simply Caluin in Actor 15. vers 10. The commandements are an vnsupportable yoake for to be exacted not for doctrine Pareus l. 2. de Iustif cap. 7. They are heauie concerning perfection not for inchoation Reineccius to 4. Arm. cap. 13. They are light in respect of imputation and inchoation but not of perfect fulfilling Bucan in Instit loco 19. To the regenerate the law is possible by imputation of the satisfaction of Christ and by inchoation of newnesse Scarpius de Iustif Cōt 12. The law is possible for outward precepts not inward in parte not in whole or by inchoation or in Christ not in our selues Musculus in locis titul de Legibus Christians fulfill the law perfectly in Christ imperfectly in themselues Polanus in disput priuat 40. The regenerate keepe the precepts of God by by imputation but themselues keepe them not Reineccius tom 4. Armat cap. 13. According to the law none is worthie before God but according to the Ghospell the godlie are worthie before God These and manie such other distinctions neuer heard What onely distinctions Protestants say they allow of before among Christians haue Protestants deuised against which at this present I obiect onelie this that themselues teach that no distinctions are to be admitted in Diuinitie which are not gathered out of expresse and plaine places of Scripture For thus Whitaker Contr. 4. quaest 1. cap. 3. That rule is much to be esteemed That in diuinitie no distinctions are to be allowed but such as are proued by plaine passages of Scripture And lib. 2. de Concupisc cap. 7. We may say and defend what we will if such distinctions be accepted Sadeel ad Repetit Sophism Turriani It is a theologicall rule All distinctions in diuinitie must be proued by expresse places of Scripture The like hath Perkins l. de Caena to 1. col 861. and others Their most vsuall distinctions wherewith most cōmonly Most vsuall distinctions with Protest they delude the testimonies of Scripture are these though perhaps all of them vse not the verie selfe same termes To wit Before men not before God or which cometh all to one It seemeth so but is not By this distinction they delude all those testimonies of Scripture which teach that reprobate or euill men may beleiue doe good workes be in the Church that reprobates may be iustified that good workes doe iustifie redeeme sinnes or the like Which they expound before men not before God or in shew not in deed An other vsuall distinction of theirs is In it selfe or in an other thing By this they delude those testimonies of Scripture which say that good men are iust worthie of God fulfill the law that baptisme forgiueth sinnes Almes deliuereth from death and such like which they expound in an other not in themselues as that good men are iust worthie of God fulfill the law in Christ not in themselues that almes deliuereth from death not in it selfe but in faith as saieth Confessio Augustana c. de Implet legis and that baptisme remitteth sinnes not in it selfe but in faith So Caluin in Act. 2. v. 38. A third vsuall distinction of theirs is Significātly not Causally By this they delude those testimonies of Scripture which teach that Sacraments worke grace Preists remit sinnes good works doe iustifie doe cause life euerlasting and the like Which they expound Significantly or ostensiuely not Causally Their fourth accustomed distinction is In parte not simply or wholy Thus they delude those testimonies which auouch that there is inherent iustice that sinners are taken away that good mens good workes are good and such like which they expound In parte not simply or wholy Their fift vsuall distinction is A saying of the law not of the Ghospell Thus they delude all the sentences of Scripture which declare that iustice and life euerlasting is to be purchased by good works that the keeping of the law is necessarie to life and such like For these kind of sayings they will haue to be onely of the law not of the Ghospell But their most vsuall distinction of all is Figuratiuely not Properly which kind of deluding the Scripture is most ample and containeth almost all the former kinds For what seemeth to be is not is figuratiuely not properly Likewise what is in parte and not simply what is not in it selfe but in another is figuratiuely and not properly Yet because this their distinction would wax stale if it were vsed vnder the same termes in all places and the vanitie thereof would easily appeare if nakedly it were applied to some places therefore at least in words and with some litle differences they haue deuided it into diuers Peculiarly by this distinction they delude all those testimonies of Scripture which teach that the Eucharist is the bodie and blood of Christ that eternall life is a reward that the Apostles are the foundations of the Church that the Ghospell is a law Christ a law giuer descended into hell that there is in the Church an altar a sacrifice and the like These forsooth are their fine plaisters which they applie to cure all the wounds which are giuen them by the sword of the word of God which if they will let other Heretiks vse in such sorte as they doe nothing at all will be proued out of Scripture Wherefore thus I frame my 22. argument They who besides their opposition to the expresse words of holie Scripture related in the first booke are forced in manie and great matters to deuise friuolous and verball distinctions and such as destroye themselues and were neuer heard of before among Christians they contradict the true sense of holie Scripture Protestants doe so Therefore c. CHAPTER XXIII THAT PROTESTANTS CONFESSE THE vniforme consent of Fathers Councels and of the Church to be against