order of the matter did require that to be first proposed which alone is now to be disputed Fourthly whose is the faith whose is the Scripture Fourthly it is euident that if anie Protestant will notwithstanding all that hath beene saied iudge that Protestants are the true owners of Scripture rather then Catholiks he will giue that iudgment in a matter of such great moment which he would be ashamed to giue in a question of the least trifle in the world For who seing that one hath nine titles to a peece of ground of all which titles his aduersarie hath no pretence and that he hath as good if not farre better shew also of the tenth title as his aduersarie hath would not be ashamed to adiudge the land to his aduersarie and cast him out of possession who was actuall possessor when the matter came first in question was peacable possessor for manie ages was the ancienter possessor and of whose possession no Note this beginning can be found but from the true lord and from whom his aduersarie hath whatsoeuer he hath whose lawfull possession thereof all kinde of aduersaries do some time confesse and put his aduersarie in possession who can pretend no title but that which alone sufficeth not and which also for better agreeth to the ancient possessor If anie say that in wordly matters reason would giue iudgment for the ancient possessor but not in heauenlie or deuine matters as the Scripture is I demand what Scripture what worde of God teacheth vs to checke the light of reason concerning the true possession of the Scripture If none why then doe we not follow reason in this matter of fact concerning the true possession of Scripture as well as in others Besides this were to grante that the light of reason is in this matter with Catholiks against Protestants and consequently that to be a Protetestant one must first cast away reason euen in a matter which is vnder the reach of reason as is who are the true owners of the Scriptures Moreouer the very end of this Balance is no other then to shew that if we will follow the light of reason and true prudence we ought to imbrace the Catholik religion and reiect the Protestant and that to doe otherwise is to cast away reason and prudence and to become vnreasonable and imprudent men and to say that Christ hath giuen vs a Religion which is not onely aboue reason but euen contrarie to reason and that also in matters subiect to reason and that we can not become faithfull men but we must first become vnreasonable men not receaue his light of faith before we put out his light of reason wherewith he hath made vs like to him selfe and superiours to beasts Thus we see how farre in all reason and prudence Catholiks are aboue Protestants for the right claime or iust possession of holie Scripture Now let vs see in the rest of this booke how farre also they are aboue them for the letter or wordes of Scripture and in the second booke how farre they are aboue them for the true sense thereof A SVMME OF THE MORE MANIFEST CONtradictions betwene the expresse wordes of the holie Scripture and of Protestants with the Chapter and Article where they may be read more at large which will much serue to vnderstand and remember better those which follow CHAPTER II. OF GOD. SCRIPTVRE Thou are not a God that willeth iniquitie God willeth not iniquitie He willeth iniquitie Protestants God will haue iniquitie to be committed God willeth iniquitie with a hidden will He willeth sin He willeth sin to be done He would haue Adam to sin to fall to reuoult See more c. 2. article 1. Scripture Our iust lord in the middes thereof will not doe God doth not iniquitie iniquitie Protestants God worketh euill in vs The euils of sin are He doth iniquitie done by the effectuall working of God Dauids adulterie is properly Gods worke Iudas his treacherie is his proper worke as the vocation of S. Paul Pharao his crueltie is attributed to Gods counsell in no other sense then the Egiptians fauoure towards his people God procureth sin it selfe Se more c. 2. art 4. Scripture He God hath commanded no man to doe impiously God commaÌ„deth not to sin He commandeth to sin Protestants God biddeth Sathan goe to be a lying spirit By Gods commandment Sathan is a lying spirit God giueth him a plaine commandment to deceaue Sathan was sent to deceaue by the expresse commandment of God See art 6. Scripture God is not a tempter of euils and he tempteth no God tempeteth not to sin man Protestants God is the author of temptation God moueth He tempâ—eth to sin the offenders to sin pushed the Iewes to kill his Sonne stirreth vp the theefs will to kill driueth to sin by tempting inclineth the wills of wicked men into greeuous sins See more art 7. Scripture Thou hatest all that worke iniquitie Protestants God is angrie with the elect when they sinne but God hateth all that worke iniquitie He hateth not all such God iustifieth not the impious He iustifieth the impious neuer hateth them He hateth all iniquitie but not all in whome iniquitie is See art 9. Scripture He that iustifieth the impious is abhominable before God Protestants Seing God forbiddeth to iustifie the impious Prou. 17. can he be saied to do that rightly which him self forbiddeth Rightly Albeit we be wicked yet are we accounted of the lord for iust A wicked man may be pronounced iust according to the Ghospell Christ can iustifie such as are impious and want all good workes See more art 10. Scripture Against Aaron God being exceeding angrie God is angrie with the faithfull wheÌ„ they sin He is not angrie with theÌ„ God is pleased with good workes He is not pleased with them God is serued with good workes He is not serued with them he would haue destroied him Protestants God alwaies withouldeth his anger from the faithfull God is not angrie with sinners See art 11. Scripture VVe doe these thinges which are pleasing before him with such hostes God is pleased Protestants God careth not for workes we foolishly feigne that God is much delighted with our workes There is no such God which is delighted with our good workes To wash dishes and to preach is all one as for pleasing God See more art 13. Scripture By fastings and praiers seruing God day and night Protestants The true God is not serued with workes There is one only worship pleasing to God to wit true faith God is serued by faith only Faith is the onely true worship of God See art 14. Scripture Phinees stoode pacified and the slaughter ceased God is pacified by good workes He is not pacified by theÌ„ God will haue his commaÌ„dments kept He will not haue theÌ„ kept Protestants There is no such God that can be pacified with our good workes The workes which I do according to Gods law
AFFIRMETH. Exod. 4. vers 14. Our Lord being angrie at Moises saied c. God angered at Moises and Aaron Deuteronom 9. v. 20. Against Aaron also being exceeding angrie he would haue destroied him Michee 7. v. 9. I will beare the wrath of our lord because I haue sinned to him Roman 2. v. 9. Wrath and indignation tribulation and Gods wrath on all that doe euill anguish vpon euerie soule of man that worketh euill CATHOLIKS EXPRESSELY AFFIRME Catechismus ad Parochos in orat Dom. Albeit the act of sinne be past yet sinne remaineth by guilt and staine ouer which Gods anger euer hanging doth follow it as the shadow the bodie PROTESTANTS EXPRESSELY DENIE Luther in c. 42. Gen. to 6. fol. 575. Nether must we beleiue him when he is angrie For in deed Christ that is God incarnate is not angrie Doth he not seeme to be angrie No surely he is not angrie Nor suffer thy selfe to be so persuaded for it is not true but God but feignedlie angrie feigned anger In c. 3. Galat. to 5. fol. 336. Follow not the iudgment of reason which saieth that God is angrie with sinners Et in argum Epistolae fol. 272. Thou canst not be saued vnles thou forget the law and determine certainly in thy hart Not angrie with sinners that there is no law or anger of God but mere mercie and grace for Christs sake Caluin 3. Instit cap. 4. § 31. God is not so rigorous in his iudgmeÌ„t of chastyzing the faithfull as he becometh angrie § 32. God alwaies withhouldeth his anger from the faithfull Item Neuer angrie with the faithfull Nether hindreth it that the lord is often saied to be angrie with his Saintes when he chastizeth their sinnes For that is not ment of Gods counsell or affection when punisheth but of the vehement feeling of sorrow wherewith they are affected who sustaine how litle soeuer of his seueritie CONFERENCE OF THE FORESAIED WORDS Scripture expressely saieth that God was angrie with Moises exceeding angrie against Aaron had wrath against Micheas and that wrath and indignation is vpon euerie soule that worketh euill The same say Catholiks Protestants expressely saye that God is not angrie with sinners is not angrie indeed his anger is not true but feigned hath anger but mere grace and mercie alwaies withhouldeth his anger from the faithfull that what is saied of Gods anger against the faithfull is not meÌ„t of his mynd but of their feeling of his chastisment Which are so opposite to the holie Scripture as euen Protestants some times confesse See lib. 2. c. 30. ART VIII WHETHER GOD DOTH punish sinners for sinnes past SCRIPTVRE EXPRESSELY AFFIRMETH. Genes 3. vers 17. God saieth to Adam Because thou hast God punished Adam and Euer for sinne post heard the voice of thy wife and hast eaten of the tree whereof I commanded thee that thou shouldest not eate cursed is the earth in thy worke with much toiling shalt thou eate thereof all the dayes of thy life 2. Kings 12. vers 14. Our lord hath taken away thy sinne Also Dauid thou â—halt not dye Neuerthelesse because thou hast made the enemies of our lord to blaspheme for this thing the sonne that is borne to thee dying shall dye Ihon. c. 5. v. 14. Iesus saied to him Behould thou art made whole sinne no more lest some worse thing chance to thee CATHOLIKS EXPRESSELY AFFIRME Card. Bellarmin l. 2. de Paenitent c. 2. We see that the punishment inflicted vpon Dauid had respecte to that which was past rather then to that which was to come PROTESTANTS EXPRESSELY DENIE Caluin 3. Inst cap. 4. § 33. Whiles the reprobates are scourged of God with whippes they begin in some sorte to taste the punishments of his iudgment But his children are beaten with God punisheth not his children for sinnes past rods not for to paye to God the penaltie of their offences but to increase thereby in repentance Wherefore we gather that they respect more the time to come then the time past Et § 30. What I pray you had Christ done for vs if yet punishment were exacted for sinne Zanchius de Perseuerant q. 1. c. 2. This is most certaine that God neuer imputeth sinne to the elect The same say others as we shall see hereafter c. 16. art 1. CONFERENCE OF THE FORESAIED WORDS Scripture expressely saieth that Adam was punished because he had eaten of the aple and Dauid because he had made Gods enemies blaspheme The same say Catholiks Protestants expressely say that Gods children are not punished for sinne past that no sinne is imputed to the elect That no punishment is exacted of vs for sinne And hitherto we haue seene that the Scripture teacheth vs how God carieth him selfe towards sinnes and sinners plaine contrarie to that which Protestants teach Now we will see the like touching good workes ART XIII WHETHER GOD REGARD good workes or be delighted with them SCRIPTVRE EXPRESSELY AFFIRMETH. Genes 8. v. 20. Noë built an altar to our lord and taking of all cattle and foules that were cleane offered holocausts vpon Noes sacrifice a sweet smell to God the altar and our lord smelled a sweet sauour 4. Kings c. 22. v. 2. And he Iosias did that was liked before our Lord. Malachie 3. v. 4. And the sacrifice of Iuda and Hierusalem Sacrifice pleaseth God shall please our lord Actes 10. vers 4. And he saied to him Thy praiers and thy almes deeds are ascended into remembrance in the sight of God Hebrewes 13. ver 16. And forget not beneficence and communication for with such hostes God is promerited Or as the Greek hath is pleased 1. Ihon. 3. v. 22. We do those things which are pleasing before him CATHOLIKS EXPRESSELY AFFIRME Card. Bellarmin l. 4. de Iustificat c. 15 The seuenth testimonie is taken out of those places of Scripture which teach that the workes of the iust do please God And l. 5. c. 2. He saieth that the sense of the forecited words Hebr. 13. is this With such hostes God is delighted or God is pleased with such hostes PROTESTANTS EXPRESSELY DENIE Luther de Captiuit Babilon to 2. fol. 69. Nether can God careth not at all for workes we any time deale otherwise with God then by faith in the word of his promise He careth nothing at all for works nor needeth them by which we are to deale rather with men and with our selues Et Postilla in Domini 1. Aduentus fol 8. God careth Respecteth not yea loatheth them not for workes In festo S. Stephani fol. 376. God respecteth not workes We foolishly feigne that God is much delighted with our workes whereas he greatly loatheth them In festo Assumpt fol. 435. Truly workes are of no accounte before God In cap. 1. Ionae to 4. fol. 411. The Papists haue a conceit of God as if he were a God that is delighted and may be appeased with our good No God that is delighted with
Paul speaketh not simply but by way of contention or arguing Let vs therefore remember that here he disputeth not of ceremonies taken in their true and naturall signification hut wrested to false and wicked interpretation not of the lawfull vse of them but of their superstitious abuse Diuers times also they are forced to say that the Scripture speaketh after a humane manner and according to the mynd capacitie or errour of others not according to the nature of the thing For if we proue that reward is giuen to almes because Christ saieth Luc. 16. v. 9. Make vnto you freinds of the mammon of iniquitie that when you faile they may receaue you into the eternall tabernacles Caluin excepteth that Christ speaketh After a humane māner after a humane manner If we proue that some are truely iust because Math. 1. v. 19. it is saied Ioseph her husband for that he was a iust man Illyricus vpon that place answereth Here he is called iust after the common manner that is honest and desirous to be honest If we proue that God giueth sufficient means of saluation to some who yet are not saued because he saieth Isaiae 5. v. 4. What is there that I ought to do more to my vinyard and haue not done Pareus l. 1. de Grat lib. arb cap. 11. answereth He speaketh not as God but after a humane manner like a vineroll The like saieth Caluin lib. de Prouident pag. 744. If we proue that Christ hath bought euen those who denie him because it is plainely saied so 2. Pet. 2. v. 1. Grossius Professour at Basel in Apol. pro Disput inaugurali saieth The Lord is saied to haue bought such both according to the custome of Scripture which according to the iudgment of charitie saieth that all are redeemed saints and cleansed from sinne whosoeuer are baptized and professe Christ albeit they be not all such before God as also according to their owne opinion Scripture speaketh according to mens false opinion After a humane māner and boastes For whome the Lord hath indeed bought they neuer denie him Zuinglius in Exposit fidei tom 2. fol. 558. writeth this Worke◠do not merit but when the Scripture promiseth reward to workes it speaketh after a humane manner Because men giue to thē that haue well deserued and the guifts are called rewards God also calleth his guifts reward or recompense The like hath Bullinger in Rom. 2. And Reineccius tom 4. Armaturae c. 7. saieth that those words of the Angel Tob. 12. I offered thy praied to our Lord are spoaken after a humane manner For saieth he there is no need that Angels should offer our praiers to the Lord for God is not farre of Caluin 3. Instit c. 18. § 9. answering to that place Math. 19. v. 17. If thou wilt enter to life keepe the commandements saieth As if it were not manifest that Christ did accomodate his speach to them with whome he had to doe Polanus in Disput priuat 38. saieth This place in which Christ commandeth to keepe the precepts of the law is to be vnderstood in According to mens supposition parte to wit according to the supposition of the yong man Masculus in Ioan. 6. saieth In that Christ calleth faith a worke of God it is an application wherewith he accomodateth According to mens words himselfe to the words of this people And Luther in Galat. 2. tom 5. fol. 317. Paul through too great zeale and indignation By too much zeale and indignation of spirit calleth Grace a law whereas in trueth it is nothing els but the greatest and infinit libertie in Christ. Beza in Cyclope vol. 1. pag. 306. The Apostle Hebr. 7. v. 18. calleth the former precept vnprofitable But he speaketh vpō In supposition of aduersaries the supposition of his aduersaries So delt Christ with the Capharnaites Christ according to their supposition saieth his flesh profiteth nothing And in Ioan. 6. v. 31. But here agayne Christ speaketh vpon their supposition with whome he discourseth Et in Dial. cont Heshus vol. 1. p. 285. 306. and cont Westphal p. 241. saieth The Apostle in all that treatise of the ould sacraments according to his aduersaries supposition considereth the ceremonies a parte from Christ and by themselues The like hath Tilenus in Syntagmate cap. 57. But Gratianus Antiiesuita tom 6. doctrinae Iesuit part 2. pag. 3. speaketh yet worse saying According to this impious supposition the According to an impious supposition Scripture speaketh contemptibly of the Sacraments and calleth Circumcision some where Prepuce other where Concision other where vnprofitable and Manna also viuificall bread If therefore we proue the keeping of the law to be necessarie to life because Christ saieth Luc. 10. ver 28. Doe this and thou shalt liue Caluin ib. in ver 26. answereth Christ speaketh here about obtaining life as he was asked For he According to the demand telleth not plainely as he doth otherewhere how men may come to life Christ in this answere doth accommodate himselfe to the lawyer and respecteth the demaund See also Whitak l. 8. cont Dur. sect 38. If we proue that the Eucharist is a nobler food then manna because Christ saieth Ioan. 6. v. 27. Worke not the meate that perisheth but that endureth vnto life euerlasting Caluin 4. Instit c. 14. § 25. answereth Christ accommodateth According to the grosse opinion his speach to the grosse opinion of the Capharnaites The same he hath in Ioan. 6. versus 50. If we proue that the Eucharist is of more vertue then Manna was because Christ saieth Ioan. 6. v. 58. Your fathers did eate manna and died he that eateth this bread shall liue for euer Caluin 2. INstit c. 10. § 6. answereth The Lord spoake According to carnall mens capacitie to heares who onely sought to be filled with meate of the bellie and cared not for the true food of the soule doth somewhat accommodate his speach to their capacitie but especially he maketh the comparison of manna and of his bodie according to their meaning And in 1. Cor. 10. v. 3. Christ accommodateh his speach to the meaning of the hearers We see that the Lord speaketh Not according to the nature of the thing not there according to the nature of the thing but according to the meaning of the hearers If we proue that Christ added somewhat to the rigor of the law because he saieth Math. 5. v. 22. You haue heard that it was saied to them of ould Thou shalt not kill c. But I say vnto you who soeuer is angrie with his brother shal be in danger of iudgment Caluin ib. answereth Christ indeed To the capacitie of the valgar sorte To their grosse error To the capacitie of the common people bringeth the words of the law but he accommodateth himselfe to the common capacite of the vulgar sorte And in Rom. 2. v. 26. The Apostle doth accommodate his speach according to their
do not pacifie his wrath but prouoke it See more art 16. Scripture This is the will of God your Sanctification that you abstaine from fornication c. Protestants God testifieth that he will not that his commaÌ„dments be kept will he haue the promises of the law performed of vs Nothing lesse He commandeth some thing which he will not haue done Properly speaking God will not haue his commandments kept of vs. See art 17. Scripture God hath concluded all into incredulitie that he God hath mercie on all may haue mercie on all Protestants God hath concluded all the reprobats vnder He hath not mercie on all sin that he might iustly destroy them God nether would nor will haue mercie on all See art 18. Scripture Thou louest all thinges that are and hatest nothing God loueth all of that which thou hast made Protestants God cannot be saied to loue all Albeit he created He loueth not all all in Adam yet be loueth not all God loueth only the elect in Christ all the rest he iustly hated from all eternitie and will for euer hate See more art 18. Scripture God will all men to be saued Not willing that anie God will all to be saued perish Protestants God will not haue all saued not euerie one He will not all to be saued saued It is not true that God would haue all saued by Christ God will not haue those that are reprobates to be saued See more art 19. Scripture Liue I saieth our lord God I will not the death of God will not the death of a sinner He will the death of a sinner the impious but that he be conuerted and liue Protestants God willeth the death of a sinner with his vnsearchable will God createth some to death to perish to destruction God predestinated to death whome he would and because he would See art 22. Scripture God made not death God made not death He made death Protestants God is the Author of death Gods will is the first and vnauoidable cause of the perdition of them that perish The hidden will of God worketh death in all See more art 22. cit Scripture Impious men are not necessarie for him God needeth not the impious He needeth them God daÌ„neth men for sin He damneth not them for sin God can de all things He cannot doe all things Protestants It is false that God hath not need of a sinner See art 22. cit Scripture Get ye away from me you accursed into fire euerlasting for I was an hungred and you gaue me not to eate Protestants God for his mere will damneth men He damneth them that deserue not There is no other cause of mans damnation then Gods mere pleasure See art 23. Scripture VVith God all thinges are possible Protestants That saying All things are possible to God hath some exception God hath no absolute power See more art 24. CHAPTER III. OF CHRIST SCripture Who Christ was predestinate the Sonne of God Christ predestinate the SoÌ„ne of God Not predestinate Christ made lawes He made none in power Protestants That Christ was predestinate the Sonne of God is Arianisme See art 2. Scripture Teach them to obserue all things whatsoeuer I haue commanded you Protestants Christ is no lawmaker no lawgiuer who gaue anie new law to the world See art 7. Scripture Beare ye one an others burdens and so ye shall fulfill Christs Ghospell a law the law of Christ Protestants The Ghospell must not be called a new law Art No law 7. cit Scripture And he hath giuen him power to doe iudgment Christ a iudge because he is the Sonne of man Protestants Christ is not iudge He shall not exercise the last No iudge iudgment as man See art 8. Scripture For these are the twoe testaments Twoe testaments Protestants There are not twoe testaments See art 9. Not twoe Christ learnt nothing Scripture How doth this man know letters whereas he hath not learned Protestants Christ was so ignorant as he learnt and was He laernt taught as men are See art 10. Scripture It was seemly that we should haue such a high preist Christ no sinner holie innocent impolluted separated from sinners VVho did not sin Protestants Christ was a sinner and that truly we must not He was a sinner imagin Christ to be innocent He confesseth his delicatenes ouerwhelmed with desperation he gaue ouer calling vpon God He needed baptisme See art 11. Scripture This is my beloued sonne in whome I am well pleased Christ beloued of God Protestants God made Christ by imputation a sinner or Hatefull of God vniust guiltie hatefull to God See art 11. cit Scripture This commandment of giuing my life I receaued Christ commanded to die Not commaÌ„ded He sufficiently redeemed Not sufficieÌ„tly of my Father Protestants They say A law was made that Christ should die But this is against Scripture See art 14. Scripture The Sonne of man is come to giue his life a redemtion in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for manie Protestants They erre saying that Christs death was a sufficieÌ„t redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the sinnes of all Christ died not sufficiently for all See art 16. Scripture He hath reconciled in the bodie of his flesh by He redeemed vs by death death Pacifiing by the blood of his crosse Protestants Nothing had beene done if Christ had suffered Not by death only corporall death Reason it selfe teacheth that only corporall death of Christ was not sufficient to redeeme them who had deserued death both of bodie and soule Se more art 17. Scripture Christ did die for the impious They denie him Christ died for the impious and damned Not for them that bought them the lord bringing vpon them selues speedie perdition Protestants Christ did not giue him self for the impious and reprobates He shed not his blood for the sinnes of the impious damned See more art 18. Scripture who is the Sauiour of all men especially of the Sauiour of all faithfull VVho gaue him selfe a redemption for all Protestants It is not Christ the Redeemer of all No. Christ Not Sauiour of all is the Redeemer only of the elect and of none els See more art 18. and 19. Scripture He is the propitiation of our sinnes and not of our Propitiation for the sins of the world Not for the sins of the world His soule went to hel Not to hel Entred the dores being sâ—ut Not being shut sinnes onely but also for the whole worlde Protestants They speake amisse who say that by Christs death the sinnes of the whole world were redeemed See art 19. cit Scripture Thou shalt not leaue my soule in hel Protestants Christs soule neuer went to the places of hel Christs soule did not descend to hel See art 21. Scripture Iesus cometh the dores being shut and stood in the midst Protestants Christ by his diuine
for it selfe To which question both the Scripture and Protestants answere negatiuely but this their agreement with the Scripture in this second question saueth not their disagreement from it in the former question which disagreemēt or contradictiō is that which here I vrge Moreouer nether man nor the diuell him selfe can will iniquitie as iniquitie or for it selfe because as such it is a pure priuation of good and nothing can be willed of any but as it is good ether true or apparent good Wherevpon Saint Denis with the consent of all Diuines and Philosophers saied None worketh looking onely De diuin nominibus c. 4. to ill Finally to say that God willeth sinne as it is a meane to some good end is to make him like to them who as the Apostle writeth Roman 3. say Let vs doe euill that good may follow whose damnation saieth he is iust Blasphemous therefore it is and against holie Scripture that God will iniquitie or sinne vnder what consideration soeuer he be saied to will it And so impious this is as the holie Fathers say that it taketh away a Tertull. exhortat ad Castit c. 2. Prosper l. 2. ad Vincent c. 10 all sinne and iudgment of God and is more b Augustin l. 1. de ordin c. 1. blasphemous then to deny Gods prouidence yea some Protestants confesse that it is contrarie to scripture as we shall see hereafter l. 2. c. 25. 30. ART II. WHETHER SINNE DOTH please God SCRIPTVRE EXPRESSELY DENIETH. 3. Kings 11. v. 6. And Salomon did that which was not liked Sinne pleaseth not God before our Lord. 1. Paralipomenon 21. v. 7. And that which was commanded displeased God and he strake Israel CATHOLIKS EXPRESSELY DENIE Card. Bellarmin l. 2. de septem verbis Dom. c. 4. The greatnes of the sinne which Christ vndertooke to blot out by his passion was in some sorte infinite by reason of the infinit dignitie and excellencie of the person which was offended PROTESTANT EXPRESSELY AFFIRME Bucanus and Pareus in the former article God willeth sinne with his hidden and good pleasing will Caluin de Praedestinat p. 726. Whence therefore shall we Pleaseth God say that it came to passe that Pharao should so inhumanly rage but that it so pleased God partely for to trie the patience of his people partely to exercise his power Beza de Praedestinat cont Castel val 1. Theol. p. 376. Gods will dath embrace euen those things which simply he alloweth not yea reiecteth and punisheth yet decreeth them and in some sorte and for some respect is pleased with them And in Absters calum Heshusij ib. p. 324. We say that a lie pleaseth God as it is the iust punishment of them who preferred lies before trueth And as Smidelin obiected to his face in the Conference at Montebelgard p. 450. he taught that In a wonderfull and incomprehensible manner it pleased God and he would that our first parents should sinne THE CONFERENCE OF THE FORESAIED WORDS OF SCRIPTVRE CATHOLIKS AND PROTESTANTS Scripture expressely teacheth that sinne pleaseth not yea displeaseth God And in like sorte teach Catholiks Protestants expressely teach that God willeth sinne with his good pleasing will that euen those things which God approueth not do in some respect please him that lies do please him as they are punishments to men that it pleased God that our first parents should sinne ART III. WHETHER GOD HATE SINNE SCRITVRE EXPRESSELY AFFIRMETH. Psalme 44. v. 8. Thou hast loued iustice and hast hated iniquitie God hateth sinne therefore God thy God hath anointed thee with oile of gladnes aboues thy fellowes S. Wisdom 14. v. 9. But to God the impious and his impietie are odius alike Zacharie 8. v. 17. And thinke ye not euerie man in your hart euill against his freind and lying oathe loue ye not for all these things are such as I hate saieth our Lord. CATHOLIKS EXPRESSELY AFFIRME Card. Bellarmin in psalm 5. v. 4. God hateth nothing more then sinne PROTESTANTS EXPRESSELY DENIE Peter Martyr in Rom. 9. Seing sinnes haue often times the nature of punishment it is manifest that God hateth them not as He hateth not sinne such Againe For so much as God is saied to not will or hate sinne that is to be vnderstood in so much as perteineth to the law and scripture and rule of life reuealed vnto vs. He is also saied to hate sinne because he punisheth it and willeth it not for it selfe but for some other end Wherefore as he worketh sinne he hateth it not The same also meane those who as we haue seene in the former article teach that sinne pleaseth God THE CONFERENCE OF THE FORESAIED WORDS Scripture expressely saieth that God hateth iniquitie hateth sinne and that impietie is odious vn him The same say Catholiks Protestants expressely say that God hateth not sinne as it hath the nature of punishment nor as it is his worke that when he is saied to hate sinne that is to be vnderstood that he saieth so in Scripture ART IV. WHETHER GOD DOTH worke sinne or inquitie SCRIPTVRE EXPRESSELY DENIETH. Sophonie 3. v. 5. Our lord in the middes thereof will not doe God doth not worke sinne iniquitie Isaie 53. v. 9. Because he hath not done iniquitie nether was there guile in his mouth Prouerbs 14. v. 22. They erre that worke euill Mathew 7. v. 18. A good tree can not yeeld euill fruits 1. Ioan. 3. v. 8. He that committeth sinne is of the diuel CATHOLIKS EXPRESSELY DENIE Councell of Trent Sessione 6. Canone 6. If any shall saye that God worketh ill deeds as well as good not onely permissiuely but also properly and in themselues so that no lesse the treason of Iudas then the calling of Paule was his proper worke be h◠accursed PROTESTANTS EXPRESSELY AFFIRME Luther de seruo arbit to 2. fol. 459. diuers times saieth that God worketh euill in vs and by vs and fol. 433. as Zanchius God worketh sinne confesseth l. de praedestinat c. 7. saieth God worketh good and euill in vs rewardeth his good and punisheth his euill deeds in vs. Melancthon in Rom. 8. printed 1521. As they confesse God worketh properly aduldulterie that the vocation of Paule was the proper worke of God so we confesse that they are properly Gods workes as well those the which are called indifferent as to eate or drinke as those which are euill as Dauids adulterie God doth all things not onely permissiuely but also mightly that is so that Iudas is treacherie is his proper worke as the vocation of Paule Brentius in c. 3. Amos. printed at Francfurt by Peter God doth the euill of sinne Bruboch 1551. All things are done by the mightie hand and effectuall working of God as well the euils of sinne as the euill of punishment Caluin Institut l. 1. c. 18. § 3. Now haue I clearly enough shewed that God is called the Author of all those things which these Censurers will haue to fall out onely by
of saluation in which he was set But it could not be other wise What then Is he therefore faultles Beza de Praedestinat cont Castel p. 415. That he saieth Necessarily do sinne the reprobats doe necessarily sinne is most true In 2. parte Respons ad Acta Colloq Montisbel p. 178. With an other necessitie Adam is saied to haue fallen necessarily to wit what belongeth to Gods appointement Gods decree necessitateth to sinne Tilenus disput 8. de Praedestinat By this decree of God a double necessitie falleth vpon the reprobats the one sinning the other of perishing Zanchius l. 5. de natura Dei c. 2. We graunt that reprobats by this appointment of God are tyed with the necessitie of sinning and consequently of perishing and so tyed as they cannot but sinne and perish Piscator l. 2. de the sibus p. 183. It is falsely saied that it was in mans will not to eate of the fruite of the forbidden tree that is Adam necessarily sinned not to transgresse the commandment And pag. 282. Through the decree of God man could not but transgresse Polanus in Disp priuat disp 3. Adam sinned necessarily CONFERENCE OF THE FORESAIED WORDS Scripture expressely saieth that the lust of sinne is vnder vs that we haue dominion ouer it and that God will not suffer vs to be tempted aboue our power The same say Catholiks Protestants expressely say that the wicked do necessarily sinne that the reprobats are tyed by Gods appointment necessarily both to sinne and perish that it was not in Adās will not to eate the forbidden aple that through Gods decree he could not but transgresse that he sinned necessarily and could not doe otherwise that Iudas was necessarily a traitor and could not change his mind that God cōpelleth the theefe to sinne Which are so impious as S. Prosper saieth He is no Catholike who saieth that by Ad c. 16. Gallor Gods predestination as it were with a fatall necessitie men compelled to sinne are forced to death and so contrarie to Scripture as Protestants some time confesse it lib. 2. cap. 30. And thus much of God touching sinne Now of God concerning sinners ART IX WHETHER GOD HATE ALL that worke iniquitie SCRITVRE EXPRESSELY AFFIRMETH. Psal 5. v. 7. Thou hatest all that worke iniquitie God hateth all workers of iniquitie Ecclesiast c. 12. v. 3. The highest hateth sinners Math. 7. v. 23. Departe from me you that worke iniquitie CATHOLIKS EXPRESSELY AFFIRME D Stapleton l. 3. de Iustificat c. 8. Sinne of it nature in whomsoeuer it is separateth from God and maketh him in whome it is hatefull to God PROTESTANTS EXPRESSELY DENIE Whitaker l. 8. cont Dur. sect 34. The godlie though God hateth not all such they sinne grieuously yet are alwaies most assuredly perswaded of Christs loue and will Perkins de Praedest to 1. God being offended doth change the effects of grace into the effects of a certaine hatred not against the faithfull themselues but against their sinnes He doth not put away his fatherlie affection and they are still children concerning the right of eternall life Caluin 3. Instit c. 2. § 12. We see that God wonderfully is angred with his children which he leaueth to loue not that in him selfe he hateth them but because he will terrifie them with some feeling of his wrathe Beza de Praedestinat cont Castel p. 409. Albeit the lord God neuer hateth the elect hate all iniquitie yet hateth he not all in whome iniquitie is Zanchius l. 4. de natura Dei c. 7. q. 2. God neuer hateth the elect Agayne It cannot be that God at anie time hateth them And in depuls calum to 7. God is angrie with the elect whem they sinne but neuer hateth them Pareus l. 1. de Amiss Grat. c. 7. God doth not hate his children when they sinne CONFERENCE OF THE FORESAIED WORDS Scripture expressely affirmeth that God hateth all who worke iniquitie that he hateth sinners that who worke iniquitie shall departe from him The same say Catholiks Protestants expressely denie that God hateth the faithfull when they sinne that euer he hateth the elect that the faithfull though they sinne are euer assured of Gods loue that God hateth all in whom iniquitie is Which are so opposite to Scripture as Protestants some times confesse it See lib. 2. c. 30. ART X. WHETHER GOD IVSTIFIETH that is iudgeth him to be iust who is wicked SCRIPTVRE EXPRESSELY DENIETH. Prouerb 17. v. 15. He that iustifieth the impious and he that Iustifier of the impious adhominable to God condemneth the iust both are abhominable before God Isaie 5. v. 23. Woe to you who iustifie the impious for giftes Rom. 2. v. 2. We know that the iudgment of God is according to veritie CATHOLIKS EXPRESSELY DENIE Card. Bellarmin l. 2. de Iustif c. 9. A wicked man cannot be truly iustified that is pronounced iust vnles he who pronounceth him iust do withall make him iust PROTESTANTS EXPRESSELY AFFIRME Bucanus loco 31. de Iustificat q. 18. p. 313. Seing God God iustifieth the wicked forbiddeth to iustifie the wicked Prouerb 17. 15. Can he be saied to do that rightly which him selfe forbiddeth Rightly because he it aboue all law Caluin l. de Caena p. 2. Let vs be assured that albeit we be God accounteth wicked for iust wicked and impure yet we are acknowledged and accepted of the lord and accounted for iust Et 3. Institut c. 19. § 2. It is not inquired there how we may be iust but how being vniust and vnworthie we may be held for iust Pareus l. 2. de Iustificat c. 9. What he obiecteth that a wicked man cannot be truly pronounced iust vnles he be made The wicked may be iudged iust according to the Ghospell iust is true of inherent iustice and according to the law but it is false that he cannot be pronounced iust with imputed iustice and according to the Ghospell Illyricus Praefat. in epist ad Rom. It is all together contumelious against Christ that he cannot by his iustice and efficacie iustifie and saue such sinners as are impious and want all good workes Scarpius de Iustificat Controu 9. We are called iust by the imputation of Christs iustice but we are also called vniust for iniustice which is in vs. CONFERENCE OF THE FORESAIED WORDS Scripture expressely saieth that it is abhominable before God to iustifie the wicked and pronounceth woe to him that doeth it and addeth that all Gods iudgments are according to veritie which that iudgment is not that pronounceth the wicked for iust The same saye Catholiks Protestants expressely saie that God doth that which him selfe forbiddeth to wit that he pronounceth the wicked for iust that though we be vniust we are held of the Lord for iust that Christ iustifieth and saueth such sinners as are impious that with imputed iustice the wicked are pronouncd iust ART XI WHETHER GOD BE ANGRIE with the faithfull when they sinne SCRIPTVRE EXPRESSELY
regenerated ether by baptisme or at the time when they are baptized finally that baptisme profiteth none but is a vanie and vnprofittable thing What Christians I pray the are these who make this account of their Christendome And these sayings are so repugnant to Scripture as sometimes Protestants confesse it See l. 2. cap. 30. ART VIII WHETHER IN BAPTISME euen sinnes to come be pardoned SCRIPTVRE EXPRESSELY DENIETH. Act. 8. v. 21. S. Peter speaketh thus to Simon Magus already Sinnes to come not forgiuen in baptisme baptized Doe pennāce therefore frō this thy wickednesse and pray to God if perhaps this cogitation of thy hart may be remitted thee 1. Cor. 5. v. 5. S. Paul commandeth a Corinthian baptized for incest to be deliuered to Sathan that his spirit may be saued in the day of our Lord. CATHOLIKS EXPRESSELY DENIE C. Bellarm. l. 1. de baptismo c. 18. Catholiks gather that the efficacie of baptisme doth not extend it selfe vnto the time to come but onely to the time past for it pardoneth sinnes committed and not yet remitted PROTESTANTS EXPRESSELY AFFIRME Perkins in Serie Causarum c. 33. In baptisme once administred Sinnes prēsent and to come forgiuen in baptisme is giuen remission of sinnes not onely past and present but also of those that are to come all your life time The like he hath in Galat. 3. to 2. Whitaker lib. 8. cont Dur. sect 101. Who are baptized are baptized in Christs death but Christs death auaileth to wash away not onely those sinnes which goe before baptisme but also those which follow in all the life time The like he hath Cont. 2. q. 5. 7. p. 515. Willet Cont. 12. q. 6. p. 579. Baptisme is a seale of remission of sinnes for the confirmation of our faith euen of those which are committed after baptisme as well as of sinnes done before Therefore baptisme sealeth vnto vs the remission of all our sinnes going before or following after Bezal Quaest resp vol. 3. p. 344. Baptisme therefore doth not abolish onely sinnes past Yea the fruite thereof stretcheth through the whole life of the faithfull And in Hebr. 10. v. 11. Whosoeuer is sprinkled with blood of Christ is deliuered for euer from sinnes past and to come Et Epist 5. The fruit of baptisme is the sealing of adoption the ablution from sinnes both past and to come Daneus de baptismo cap. 18. tom 2. Howsoeuer that grace and remission of sinnes be sealed vnto vs it pertaineth as is referred in all Christs sacramēts to blot out all our sinnes past present and to come Zanchius in sua Confessione cap. 18. to 8. For baptisme is not giuen in remission onely of originall or sinnes past but of all for all the life time Festus Homius in Disp 44 Remission of sinnes not onely of those which were committed before baptisme but also of those which are to be committed all the life is sealed in baptisme vnto the faithfull More of their like sayings may be seene in my Latin booke c. 9. art 8. THE CONFERENCE Scripture plainely teacheth that a baptized man must doe pennance for remission of such sinnes as he committeth after baptisme that a baptized man was deliuered to Sathan that his soule might be saued The same say Catholiks Protestants plainely teach that in baptisme is giuen remission of sinnes past present and to come that baptisme auaileth for sinnes that follow all the life time that baptisme is a seale of remission of sinnes as well committed after as before that whosoeuer is once sprinkled with Christs blood is deliuered for euer of all sinnes past and to come that in baptisme is giuen and sealed to the faithfull remission of all sinnes to be committed all their life time Which is to oppen a brode way to all wickednesse And whereas Protestants haue falsely saied that the Pope giueth pardons for sinnes to be done we see that they Protestants pardon to sinne manifestly giue such pardon to all and euerie one that is baptized or iustified with them ART IX WHETHER THE CHILDREN of the Faithfull be borne and abide in state of damnation vntill they be baptized SCRIPTVRE EXPRESSELY AFFIRMETH. Ephes 2. v. 3. And we were by nature the children of wrath Children of faithfull borne in state of damnation as also the rest Rom. 5. v. 12. As by one man sinne entred into this world and by sinne death and so vnto all men death did passe v. 15. For if by the offence of one manie died v. 18. Therefore as by the offence of one vnto all men to condemnation so also by the iustice of one vnto all men to iustification of life The same also is cleare by the places before cited for the necessitie of baptisme CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in 1. Cor. 7. v. 14. It is a new and profane paradoxe of Caluin that the children of Christian parents are borne the sonnes of God PROTESTANTS EXPRESSELY DENIE Perkins de baptismo tom 1. col 842. Baptisme doth not Not in sote of damnation make the children of Christian parents the sonnes of God but onely doth seale vnto them the couenant of grace and certifieth them that they are comprehended in it In Gal. 2. v. 15. Originall sinne which is hidden from beginning in them is not imputed to them The children of the faithfull are borne Saints Willet Cont. 12. q. 3. p. 565. The children of the faithfull are Are holie holie already euen before they be baptized Zuinglius in 1. Co. r 12. tom 4. The children of Christians are In the Church with in the Church and bodie of Christ euen before they be Christened Caluin 4. Instit cap. 16. § 31. Who are borne of faithfull parents Are Saints are by supernaturall grace Saints § 32. Streight after they are borne they are had and acknowledged of God for children In Actor 8. v. 37. I say that the children of the godlie are borne Members of Christ children of the Church and from the wombe reputed members of Christ And de ve◠reform pag. 349. he stretcheth this fauour not onely to the immediat children of faithfull parents but also manie generations after and as he saieth 4. Instit c. 16. § 9. to the thousand generation And seing that there is no man in the world who is a thousand generations from Noe he must say that all children whosoeuer at lest all the elect are borne saints and in state of grace saluation Beza l. cont Heshus vol. 1. Theol. p. 307 The children of Are Saints the faithfull are saints before God euen from the wombe The like hath Confessio Heluet. cap. 20. Gallica artic 35. Peter Martyr in locis Class 2. c. 8. and others commonly as also may appeare by what hath beene saied before art 4. Nay sometimes they say that euen the children of Infidels are borne in state of grace and saluation Zuinglius de baptismo to 2. f. 91. Infants which are borne Infidels
that what the Scripture simply saieth is the bodie and blood of Christ Protestāts say is onely ostensiuely or in shew onely figurasiuely by resemblance and no otherwaies but metonymically not properly no otherwise then a keye is a house is the bodie and blood of Christ Fourthly they cōtradict the holie Scripture in that they denie that Christs bodie is present in the Supper in the Eucharist in the Eucharisticall bread or in the Sacrament in which according to Christs words it was so present as he badde his Apostles take it with their hands and eate it The Pseudosynod of London in Hospin part 2. Histor d. 220. No faithfull man ought to beleiue or professe the reall Reall presence not to be beleiued Christs bodie not in the Sacrament Not present in substance and substantiall presence of Christs flesh in the Eucharist Whitaker in Respons ad Demonstr Sanderi pag. 741. Christs bodie is not in the Sacrament nor in infinite Sacraments Iuel Defens Apol. p. 221. Thus is Christs bodie present not really nor in suhstance but onely in misterie Agayne As Christ is present in the one Sacrament of Baptisme euen so and none otherwise is he present in the other of the Eucharist which Absent in bodie he repeateth p. 264. And p. 234. Christ is present in maiestie absent in bodie 272. By abuse of speech they say the bodie of As the people in the Cuppe Christ is laied vpon the table 273. As people is in the Cuppe so is Christs blood in the Cuppe The like he hath artic 8. diuis As he dieth in the Sacrament 1 And art 12. diuis 14. As Christ dyeth in the Sacrament so is his bodie present in the Sacrament Perkins in his Ref. Cathol Contr. 10 ca. 1. We hould and Present as a thing to the name teach that Christs bodie and blood are not present with the bread and wine in respect of place of coexistence but by Sacramentall relation or this manner When a word is vttered the same comes to the eare and at the same instāt the thing signified comes to the mynde and thus by relation the word and the thing spoaken of are both present together Zuinglius in Respons ad Propos Eckij to 2. fol. 576. of this proposition The true and liuelie bodie of Christ and his blood are present in the Sacrament if the Altar Maketh this Not present in the Sacrament censure This proposition is nether pious nor Christian Serm. 1. Bernae fol. 527. Three articles of Christian faith directly fight against the presence of the bodie and blood of Christ in the Supper Not in the Supper Present by cōtemplation In Respons ad Lutherum fol. 363. By contemplation Christ is in the Eucharist 420. As for substance there is nothing present besides bread and wine 456. We willingly graunt and confesse that Christs bodie is in the Supper in the same manner As our bodies are in heauen that our bodies are now in heauen And in epist ad Principes fol. 546. Seing all this presence is nothing without the speculation Present by speculation of faith it belongeth to faith that these things are or be made present And apud Hospin part 2. Histor fol. 102. I By contemplation beleiue that in the Supper of the Eucharist Christs true bodie is present by contemplation of faith that is that they who giue thāks to the Lord for the guifts giuen vs in his Sonne do acknowledge him to haue taken true flesh truely to haue suffered in it truely to haue wiped away our sinnes with his blood and so that all the matter done by Christ is made as it were present by contemplation of faith But that Christs bodie should be really and in substance present we do not onely denie but auouch to be an error Tigurini in Hospin part 2. fol. 161. The sacramentall vnion By signification wholy consisteth in significatiō And in Scusselburg l. 1. Theol. Caluin art 21. The bodie and blood of Christ are by mere imagination By mere imagination in the Sacrament of the Supper And Carolstadius ib. art 20. The bodie of Christ is not in the Supper Christ is not in Not in the Supper the Sacrament nether can be in it Caluin 4. Instit c. 17. § 30. Whereas our Mediatour is euerie where whole he is alwaies present to his seruants and in the Supper affor deth himselfe present in a speciall manner but so as he is whole there not wholy * Totus nō totum because in his flesh he is contained in heauen vntill he come to iudgment In Defens 2. cont Westphal p. 774. I saied that Christs bodie is exhibited Not present in substance effectually in the Supper not naturally according to vertue not according to substance Se more ib. p. 778. 779 In Consens de re Sacrament art 25. It must needs be that Christs bodie be As farre frō vs as heauen from carth as farre distant from vs as heauen is from earth Which Beza often times repeateth as cont Brent vol. 1. pag. 574. De hypostat vnione pag. 638. lib. quaest resp pag. 673. Resp ad Andream pag. 130. Apol. 1. cont Sainctem p. 302. Resp ad Repetit eiusdem c. 10. p. 50. also Daneus cont Kemnit c. 30. and others Beza cont Heshus vol. 1. p. 278. We say not that Christs Not present in the bread bodie is present in the bread Respons ad Acta Torgensia vol. 368. We may easily vnderstand and declare out of the word the sacramentall manner of presence to wit such as the thing signified Present as the abiect is the thought is offered to the vnderstanding to be knowne and approued and by faith to be embraced and applied to the beleiuer And epist 76. What this presence is we clearly vnderstand and perceaue out of the word of God to wit such as the thing thought vpon is present to our thought and the thing beleiued is present to faith And as Grauerus in Absurdis Caluin cap. 3. § 43. saieth This presence he plainely putteth in imagination Present in imagination Zanchius in Hospin l. cit f. 316. Touching the presence of Christs bodie in the Supper I protest that I do not willingly dispute No ward of presence in the Scripture of it because I read no word of it in Scripture The like he hath l. 2. Epist p. 69. and 89. Peter Martyr in Schusselburg l. 3. Theol. Caluin art 8. I remoue the presence of Christs bodie from the Eucharist And l. Presence remoued from the Eucharist cont Gardiner col 815. The presence of Christs bodie in heauen directly feighteth with the presence thereof in the Sacrament col 994. If besides signification he will that there is a reall presence No presence besides signification that we altogether denie More of their like speaches may be seene in my Latin booke c. 10. art 1. But by these it is
more in my Latin booke art 6. THE CONFERENCE Scripture expressely saieth that euerie one and whosoeuer dimisseth his wife and marrieth an other committeth aduoutrie that a woman parted from husband must be reconciled to her husband or remaine vnmarried that she is bound to the law of marriage so longe as her husbād liueth that man cannot separate those whome God hath ioyned The same say Catholiks Protestants expressely say that who hauing put away his wife for adulterie marrieth an other doth not commit aduoutrie that one may marrie againe for aduoutrie for malitious forsaking for deniall of coningall dutie for incitation to wickednesse for leprosie that whordome dissolueth marriage that one may haue ten or more fugitiue wiues at once that if the Mistresse will not the Maide may be called ART VII WHETHER THEY WHO lie a dying are to be anointed with oile SCRIPTVRE EXPRESSELY AFFIRMETH. Iames 5. v. 14. Is anie man sick among you Let him bring in the preistes of the Church and let them pray ouer him anoiling The sick are to be anointed with oile him with oile in the name of our Lord praier of faith shall saue the sicke and our Lord shall lift him vp and if he be in sinnes they shal be remitted CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 14. Can. 2. If anie shall say that the holie anoiling of the sicke giueth not grace nor remitteth sinnes nor lightneth the sicke but that is now ceased as if in ould time is had beene onely the grace of curing be he accursed PROTESTANTS EXPRESSELY DENIE Confessio Saxonica art 19. That which is now called extreme Not to be anointed with oile vnction is now a spectacle full of superstition Confess Heluet. c. 19. calleth it a deuise of man Et Confess Writemberg An vnprofitable and idle ceremonie Caluin 4. Institut c. 19. § 18. Of the same nature is the anoiling of the sick to wit an histrionicall hipocrisie It pertaineth not now to vs. Beza in Confess c. 7. sect 11. The sacrament of anoiling is idle and vaine and now altogether superstitious Hospinian part 2. Histor f. 23. The preists were commanded that they should not anoile those that dyed for that was superstitious and contrarie to the expresse word of God THE CONFERENCE Scripture expressely saieth that those thall lie a dying are to be anoiled with oile and it promiseth remission of sinnes to them The same say Catholiks Protestants expressely say that this anoiling pertaineth not to vs that it is hypocrisie an idle and vaine ceremonie and contrarie to the expresse word of God ART VIII WHETHER THE SACRAments of the ould law were of equall vertue with oures SCRIPTVRE EXPRESSELY DENIETH. Hebr. 10. v. 1. For the law hauing a shaddow of good things to Sacraments of the ould law shadows of the new come not the very image of the things c. Coloss 2. vers 17. Let no man therefore iudge you in meate or in drinke or in parte of a festiuall day or of the new moone or of the Sabboths which are a shaddow of things to come but the bodie Christs CATHOLIKS EXPRESSELY DENIE Councel of Trent Sess 7. cap. 2. If anie shall say that the very sacraments of the new law do not differ from the Sacraments of the ould law but because they be other ceremonies and ether rites be he accursed PROTESTANTS EXPRESSELY AFFIRME Whitaker l. 8. cont Dureum sect 39. Paul expressely teacheth Equall to the Sacraments of the new law that the Israelites had the same sacraments in substance which Christ deliuered vnto vs. Confessio Heluet. c. 19. For so much as belongeth to that which is the cheefe and the substance in the sacraments the sacraments of both people were equall Lutherus l. de Captiuit to 2. fol. 75. It cannot be that the new sacraments do differ from the ould sacraments Caluin 4. Institut cap. 14. § 23. The Apostle speaketh not more honorably of them then of these In the sacraments he maketh them equall to vs. Whatsoeuer he gaue vs in the Sacraments the same the Iewes in ould time receaued in theirs what vertue ours haue the same also they felt in theirs Beza ad Repetit Sanctis c. 8. p. 30. Vnlesse with the Apostle you make the ould sacraments the same indeed there wil be litle or no difference at all betweene the true God and the false God of Marcion THE CONFERENCE Scripture plainely saieth that the Sacraments of the ould law differed from the sacraments of the new as much as a shaddow differeth from the image or from the bodie it selfe The same say Catholiks Protestants plainely say that in substance they were the same were equall did not differ that what vertue we receaue in our Sacraments the Iewes felt the same in theirs THE SVMME OF THIS CHAPTER OF the other Sacraments The things which haue be declared in this chapter do euidently demonstrate how differently Protestāts thinke of the other Sacraments from the holie Scripture For the Scripture together with Catholiks teacheth that Preists forgiue sinnes that sinnes are to be confessed to men that grace is giuen by Imposition of hands that hands are to be imposed vpon those that are baptized that Matrimonie is a Sacrament that one wife being put away it is not lawfull to marrie an other that those who lie a dying are to be anointed with oile that our Sacraments are more excellent then those of the ould law All which are denied of Protestants They also shew that Protestants in this matter also keepe their ould custome and steale from Preists power to forgiue sinnes steale away the necessitie of confessing sinnes to men from the baptized they steale imposition of hands and from the imposition of hands vertue to giue grace from Matrimonie also they steale the nature of a Sacrament and the indissolubilitie thereof from those that die their anoiling and from all our Sacraments their excellencie and vertue aboue the Sacraments of the ould law And thus farre of the Sacraments Now touching Faith CHAPTER XII OF FAITH ART I. WHETHER FAITH BE A WORKE or to beleiue be to doe SCRIPTVRE EXPRESSELY AFFIRMETH. I HON. 6. v. 28. 29. They saied therefore to him Faith is a worke what shall we doe that we may worke the workes of God Iesus answered and saied to them This is the worke of God that you beleiue in him whome he hath sent Act. 16. vers 30. The Gailer saied to S. Paul and Hilas Maisters what must I doe that I may be saued But they saied To beleiue is to doe Beleiue in our Lord Iesus and thou shalt be saued and thy house Iames 2. v. 19. Thou beleiuest that there is one God Thou doest well CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Ioan. 6. v. 30. The worke of faith because it is a worke of man wherewith he beleiueth and giueth glorie to God is an actiue and free worke PROTESTANTS EXPRESSELY DENIE Luther de Captiuit Babilon to 2. fol. 71. Faith is no
she fluck in his garmēt rather then by praier offered her selfe to be cured of him perhaps she slipt a litle out of the way through incōsiderate zeale In Math. 14. v. 36. cit It is credible that they were somewhat superstitious Some what superstitious seing they restrained Christs grace to the touching of his garment Daneus Cōtr. 4. p. 1348. He supposeth that they who did those Erroneous things Math 9. Act. 5. 19. cit did not erre which is false albeit sick persōs were heard of God cured of their diseases Againe God did not approue the manner which they chose Whose very words repeateth Hospin l. de origine Templorum p. 132. Confessio Heluet. c. 4. Who will beleiue that a shaddow or image of a bodie could bring any profit to the godlie THE CONFERENCE Scripture plainely teacheth that Christ both by word and deed approued the faith of the woman which reuerently touched the hemme of his garment that he both suffered others to touch the hemme of his garment and by miracles allowed their fact and that by great miracles approued their faith who touched the shaddow of Saint Peter or the napkins of Saint Paul Catholiks say the same Protestants plainely say that perhaps there was some errour or vice in the faith of the woman who touched the hemme of his garment and that she slipt a litle out of the way that they were superstitious who touched our Sauiours garment that they erred who touched his garmēt or the shaddow of S. Peter or napkins of S. Paul and that God did not approue their manner of doing that none will beleiue that a shaddow can do any good to the godlie Which are so opposite to Scripture as Protestants confesse it See lib. 2. c. 30. THE SVMME OF THIS CHAPTER OF FAITH By those things which haue beene rehearsed in this chapter plainely appeareth how different a faith Protestants haue from the Scripture For the Scripture together with Catholiks teacheth that faith is a worke or action that it beleiueth all the articles of faith or words of God that it cannot be had without the holie Ghost that it is but one and distinct from hope and charitie and inferiour to charitie that it may be without confession of mouth and without charitie or good workes that without good workes it is dead and without them iustifieth not that it iustifieth as it is beleife that indeed it iustifieth and that we do not onely thereby know that we are iustified that it selfe may be imputed to iustice that sometimes it is perfect and is of great value before God that it is necessarie to iustification and saluation that it is not proper to the iust or elect that it is gotten by hearing that it may be lost and that reward is giuen to it All which Protestāts do denie It appeareth also that Protestants play the theiues euē What Protest steale from faith towards faith which they would seeme to esteme and and aduance more then all men and steale from it that it is a worke or action that it beleiueth all things reuealed of God that it is distinct from hope and charitie that it is one that it iustifieth as it is beleife that it iustifieth indeed that it is necessarie to iustification and saluation that it can be perfect that it can be imputed to iustice that it can be rewarded that it is a vertue or truely worthie of the name of vertue And if we take from Faith the nature of a worke or act the beleiuing of all that is reuealed of God the vnitie and distinction from hope and charitie all perfection power of iustifying necessitie to iustification and saluation worthinesse of reward nature of iustice or vertue and finally the very name of vertue we scarce leaue the name of Faith much lesse the thing it selfe Nether onely do they steale so many and so great good properties frō Faith but also attribute manie ill which are contrarie to the nature of it As that it is polluted with infidelitie like to a scabbie or leprous hand need pardon and is sinne Such a Faith foresooth it is which in steed of the Catholik Protest faith is true infidelitie faith described to vs in the Scripture Protestants haue brought into the world which is true infidelitie and sheweth what kinde of men the Authours thereof are And thus farre of Faith Now of good workes CHAPTER XIII OF GOOD VVORKES IN GENERALL ART I. WHETHER ANIE WORKES OF a Sinner before he be iustified may be good SCRIPTVRE EXPRESSELY AFFIRMETH. IAMES 2. v 25. Rahab the harlot was not she iustified A Harlot did good workes by workes Et v. 19. it is saied to a Sinner Thou beleiuest that there is one God Thou doest well Luc. 7. v. 47. Manie sinnes are forgiuen her because A sinner doth well in beleiuing God she hath loued much Et c. 18. v. 13. The publican standing a farre of knocked his breast saying God be mercifull to me a sinner I say to you this man went downe into his house iustified more then he And other place teach that pennance and good workes go before iustification as we shall see hereafter CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 6. Can. 7. If anie shall say that all workes which are done before Iustification in what sorte soeuer they are done are true sinnes or deserue the hatred of God be he accursed PROTESTANTS EXPRESSELY DENIE Perkins in Gal. 3. to 2. We are tought that the actiōs of those The actions sinners are sinne that are not regenerate are sinnes So Rogers on the 10. and 13. article Apologia Confess Augustanae c. de Tradition It is false that he who out of grace doth the workes cammanded doth not sinne c. de Iustif It is false that men doing the precepts out of grace do not sinne Confessio Heluet. c. 15. We must be iust before we do good workes Lutherus Postilla in Dom. post Natiuit The Lord defineth All workes before iustification are euill Are sinnes in the Scripture what workes soeuer go before iustification are euill and of no moment Lobechius Disp 22. The workes of those that are not iustified cānot please God but in his iudgmēt are accounted for sinnes Bucer in Disput Cantabrig pag. 714. What good worke Prouoke Gods wrath soeuer we seeme to doe before iustification is indeed sinne and prouoketh Gods wrath against vs. Peter Martyr in Rom. 11. All workes that are done before iustification are sinnes Caluin in Antidoto Conc. sess 6. c. 9. What workes do they tell vs of that are before iustificatiō Posteritie will scarce be persuaded that there was so much blockishnesse in Poperie that they would set any worke before iustification albeit they denied that it merited so great a good Et 3. Inst cap. 14. § 7. What can sinners Execrable before God alienated from God doe but is excrable in his iudgment Bezal Qnaest resp vol. 1. p. 676. It is foolish to
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
approued Not true pennance the pennance of the Niniuites although it was not true pennance but some kinde of humiliation vnder the mightie hand of God Sadeel de vera peccator remiss p. 109. It is very absurd to compare those Heathen Niniuites strangers from Gods couenant and void of true doctrine who had heard nothing of the true God nothing of the Mâ—ssias with godlie men receauing the benefit of Christ with true faith THE CONFERENCE Scripture plainely saieth that the Niniuites beleiued in God did pennance were conuerted from their euill way The same say Catholiks Protestants plainely say that the Niniuits were void of true doctrine had heard nothing of the true God and that their pennance was not true ART XX. WHETHER EREMITICALL life be lawfull SCRIPTVRE EXPRESSELY AFFIRMETH. Luc. 1. vers 80. And the child grew and was strenghtned in Eremiticall life lawfull spirit and was in the deserts vntill the day of his manifestation in Israel Math. 4. v. 1. Then Iesus was led of the Spirit into the desert Hebr. 11. v. 38. Wandring in deserts in mountaines and dennes and in caues of the earth Marc. 1. ver 13. And he Iesus was in the desert fourtie dayes Christ in the desert with beasts and fourtie nightes and was tempted of Satan and he was with beastes CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Promptuar Dom. 2. Aduentus Our Heretiks will not that S. Ihon liued in a desert poperly termed in a wildernesse in solitude lest so notable example of his may seeme to patronise our Ermits and Anchorets PROTESTANTS EXPRESSELY DENIE The Magdeburgians Centur. 1. l. 1. cap. 10. Luke reporteth Eremiticall life superstitious that the child Ihon abode in the desert vnto the day of his manifestation which is not to be vnderstood of anie den farre froÌ„ all conuersation of men as if he had lurked there like a beare or a hater of mankind as afterward Ermits and such kind of men feigned to theÌ„selues superstitious religious Et Cent. 4. c. 10. they write thus of Ermits But who will not accurse these monsters of men as enemies of humane societie and offending against the whole second table Perkins in reformed Cathol C. 8. p. 168. For time of peace I see no cause of solitarie life Polanus in Disput priuatis disput 22. Eremiticall life is Sauage and in humane clownish sauage and farre from ciuilitie The like say other Protestants THE CONFERENCE Scripture expressely saieth that S. Ihon Baptist was froÌ„ a child in the desert that Christ was lede of the Spirit into the desert and was there fourtie dayes and with beasts that Gods Saints wandered in deserts denns and caues of the earth The same say Catholiks Protestants expressely say that eremiticall life is clownish sauage and superstitious that Eremits deserue to be accursed and do sinne against the whole second table THE SVMME OF THIS CHAPTER OF GOOD workes in particular That which we haue related in this chapter euidently sheweth that Protestants doctrine of good workes in particular is cleane contrarie to the doctrine of the holie Scripture For the Scripture together with Catholiks teacheth that not to marrie is good and counsailed of God that virginitie is a vertue and better then the state of marriage that fasting is a vertue and worshippe of God and an antidote against the Diuel and that choice of meats is lawfull that we may pray for the dead for all and for that which God hath not promised and in strange tongue and that he that praieth may be heard for his owne or his praiers worth that it is lawfull to sell all and giue to the pore that almes deliuereth from death and sinne that pennance is commanded to all that punishment of the bodie is a parte of pennance All which Protestants denie They shew also that Protestants steale quite away Whatvertues Protest reiect manie particular vertues and manie things also froÌ„ other vertues which they will seeme to leaue For they take quite away the vertues of virginitie of fasting vowing They take from praier that it be made for the dead for all and for that which God hath not promised They take froÌ„ religioÌ„ the forsaking of goods from almes the power of deliuering from death and sinne and from pennance the punishment of the bodie And thus much of good workes Now of their contraries that is sinnes CHAPTER XV. OF SINNES ART I. WHETHER SINNES BE IMPVTED to the Elect and Faithfull SCRIPTVRE EXPRESSELY AFFIRMETH. REG 2. C. 12. V. 5. seq And Dauid saied to Nathan our Lord liueth the man that hath done this is the child of death And Nathan saied to Sinne was imputed to Dauid Dauid Thou art that man Thus saieth the Lord God of Israel Why therefore hast thou contemned the word of the Lord that thou wouldest do euill in my sight For which thing the sword shall not departe from thy house for euer because thou hast despised me The same teach both other places before cited which say that God is angrie and hateth the faithfull when they sinne grieuously as also such as teach that God punisheth them for sinnes and that sinnes are mortall euen to the elect faithfull Which we shall cite soone after CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 1. de Amiss Grat. c. 7. If sinnes do remaine with a liuelie iustifying faith in men that are once iustifyed euen by this they are not imputed nether are they so much veniall and to be forgiuen as already forgiuen and remitted nether make they a man guiltie of any pâ—ine or punishment And there is no man but seeth how absurd and pernitious this doctrine is PROTESTANTS EXPRESSELY DENIE Wootton in Answere to Popish Articles p. 92. Sinne is Sinne is remitted before it be committed remitted as soone as it is committed or rather before it be committed a man once iustified hauing obtained full remission of all sinnes past present and to come Abbots in Diatribam Tomsonic 20. That sinnes be not Not imputed to the elect imputed to the elect pertaineth to mercie Luther in Gal. 2. to 5. f. 229. Because iustice fulfilling of the law is begun by faith therefore for Christ in whome they beleiue the rest of sinnes and fulfilling of the law is not imputed In c. 5. f. 420. A beleiuer hauing sinne sinning neuerthelesse remaineth Not to the faithfull godlie Albeit they haue and commit sinnes yet let them know that they are not imputed to them through Christ In c. 8. Isaiae Sinne maketh not Christians guiltie to 4. f. 83. This is Christian libertie that we may satisfie the law in some parte But where we do not there it doth not make vs guiltie because we haue remission of sinnes Caluin in Ioan. 5. v. 29. No not sinnes whereof the faithfull Sinne not imputed to the faithfull dayly do make themselues guiltie are imputed to them Et 3. In-Instit cap. 4. § 28. he saieth that the sinnes of
the faithfull are veniall because they are not imputed Beza in Epistola dedicator Resp ad Castel p. 427. Sinnes are not imputed to them that beleiue Which he repeateth fol. Not to the beleiuers 457. vol. 3. p. 350. Zanchius de Perseuerant q. 1. c. 2. This is most certaine that God neuer imputeth sinnes to the elect Not to the Elect. Pareus l. 4. de Iustif c. 1. after he had related these words of Luther Where faith is no sinne can hurt addeth What more true CONFERENCE OF THE FORESAIED WORDS Scripture plainely saieth that sinne was imputed to Dauid albeit he was faithfull and elect The same say Catholiks Protestants plainely say that sinne is not imputed to the faithfull neuer imputed to the elect that sinne maketh not the faithfull guiltie hurteth them not that a beleiuer euen sinning remaineth godlie that sinne is remitted to him euen before it be committed ART II. WHETHER ANIE SINNES BE mortall to the faithfull and elect SCRIPTVRE EXPRESSELY AFFIRMETH. Gen. 2. v. 17. it is saied to Adam a faithfull and elect mā Sinne mortall to Adam In what day soeuer thou shall eate of it thou shalt die the death Numbers 18. ver 22. That the children of Israel approch not To the Israetes any more to the tabernacle nor commit deadlie sinne Rom. 5. v. 12. As by one man sinne entred into this world and To all men by sinne death and so vnto all men death did passe Et v. 18. As by the offence of one vnto all men to condemnation 1. Cor. 15. v. 22. As in Adam all die Et Epist 2. cap. 5. v. 14. If one died for all then all were dead Ephes 2. v. 5. Euen when we were dead by sinnes quickened vs together in Christ CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 1. de Amiss Grat. cap. 7. That all sinnes of the predestinate be termed veniall and all sinnes of the reprobates mortall is confuted out of the examples of the Scripture with strong arguments nor onely of Catholik Doctors but also of Lutherans PROTESTANTS EXPRESSELY DENIE Caluin in 1. Ioan. 5. v. 16. He denieth that they are sinnes to Grieuous sinnes of Saints not mortall death not onely those in which the Saints do dayly offend but also if it chāce that sometimes they grieuously prouoke the wrath of God 2. Instit c. 8. § 59. The sinnes of Saints are veniall l. 3. Veniall c. 4. § 28. The sinnes of the faithfull be veniall Beza in 1. Ioan. 5. v. 19. Hence it followeth that no sinnes are No sinnes of the Elect mortall mortall to the elect none veniall to the reprobate Zanchius in Depulsione calum to 7. col 258. Because sinnes are pardoned to the elect nor are imuputed to death therefore in respect of the persons which are in Christ sinnes committed of them cannot be called mortall De Perseuerantia ib. col 156. The falls of Saints are not deadlie to them and therefore they die not in Gods sight with such falls Musculus in locis tit de Peccato If the persons be elect and faithfull in Christ it followeth that their sinnes are not mortall but veniall Bucanus in Instit Theol. loco 16. To the elect all sinnes All sinnes of the Elect be veniall euen the most grieuous are veniall by Christ THE CONFERENCE Scripture plainely saieth that sinne was mortall to Adam though he were both faithfull and elect that by him death and condemnation passed vnto all men that all men were dead in him The same say Catholiks Protestants plainely say that no sinnes are mortall to the elect and faithfull that no sinnes are imputed to them to death that no falls are deadlie to them nor that they die with any whatsoeuer that euen most grieuous sinnes are veniall to the elect Which some Protestants confesse to be against Scripture See lib. 2. c. 30. ART III. WHETHER OMELY INCREdulitie be sinne SCRIPTVRE EXPRESSELY DENIETH. Ioan. 19. v. 11. Therefore he that hath betraied me to thee hath Sinne to betraie Christ Sinne to kill S. Stephen Sinne to accept persons Sinne not to doe the good one knoweth greater sinne Act. 7. v. 60. Lord laie not this sinne vnto them Iames. 2. v. 9. But if you accept persons you worke sinne And c. 4. v. 17. To one knowing to doe good and not doing it to him it is sinne CATH OLIKS EXPRESSELY DENIE Stapleton orat Catechet 2. c. Pride is so capitall a sinne as it is the supreme head of all sinnes euen of them which are termed capitall PROTESTANTS EXPRESSELY AFFIRME Luther Postilla in Dom. 4. post Pascha fol. 260. The Lord Onely incredulitie sinne teacheth here farre otherwise while he saieth The holie Ghost reproueth the world for sinne because they beleiue not in me where onely incredulitie is accounted sinne In Disput tom Sinne proper to incredulitie 1. f. 371. As nothing iustifieth but faith so nothing sinneth but incredulitie Iustification is proper to sinne in †Quarto modo No sinne but incredulitie all sorte so is sinne to incredulitie lib. cont Cathar to 2. fol. 156. Christ hath appointed that there should be no sinne but incredulitie Et in postilla Domestica feriae 2. Pentecost impress 1601. There is no more anie sinne but not to beleiue Melancthon apud Cocleum in art 6. Confess August As according to the Ghospell onely faith is iustice So contrariwise according to the Ghospell onely incredulitie is sinne Onely incredulitie sinne Caluin in Ioan. 15. vers 22. Christ by these words seemeth to insinuate that onely ncredulitie is sinne and there are who thinke so THE CONFERENCE The Scripture expressely saieth that it was sinne to betraye Christ to kill S. Stephen that it is sinne to accept persons and not to doe the good which we know The same say Catholiks Protestants expressely say that there is no sinne but incredulitie onely incredulitie is sinne that sinne is in all sortes proper to incredulitie ART IV. WHETHER SINNE OVGHT to be ouercome of the faithfull SCRIPTVRE EXPRESSELY AFFIRMETH. Rom. 6. v. 11. seq So thinke you also that you are dead to We ought to ouercome sinne sinne Let not sinne therefore reigne in your mortall bodie that you obey the concupiscences thereof CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Roman 6. v. 12. If the Spirit struggle but ouercometh not sinne in the bedie then it obeyeth and yeeldeth to the concupiscences of the bodie How then doth S. Paul exhorte those that are regenerate in Christ that sinne reigne not in their bodies and that they obey not concupiscences of the flesh These carnall and Epicurean Heretiks will haue the spirit to struggle with the flesh but not ouercome it PROTESTANTS EXPRESSELY DENIE Beza in Rom. 6. ver 12. edit An. 1565. 1582. This exhortation is fitly added to that which went before that we may vnderstand We ought not to ouercome sinne how farre we be dead to sinne as long as we liue
PROTESTANTS EXPRESSELY DENIE Academie of Marpurg apud Zanchium in tom 7. col The elect do not sinne 66. The elect himselfe doth it sinne not hut sinne inhabiting in him Bucer in Matthaei 7. A Christian sinneth not and yet he A Christian sinneth not hath sinne Zanchius in Supplicat ad Senatum Argentinensem tom 7. col 59. The elect cannot properly obey the concupiscences Doth not obey concupisceÌ„ce of sinne Whitaker Controu 2. q. 2. cap. 2. True faithfull can neuer be Is not ouercomen of Sathan ouercomen of Sathan Contra-remonstrantes in Collat. Hagae pap 351. Sinne hath not rule ouer the elect And 347. There is plainely saied who is borne of God that is the true faithfull and regenerate that he doth not sinne so as sinne ruleth ouer him againe nor can so sinne THE CONFERENCE Scripture plainely saieth that Dauid though iustifyed did euill wickedly did sinne The same say Catholiks Protestants plainely say that the elect him selfe committeth not sinne that a Christian sinneth not that the elect properly obey not the concupiscences of sinne that sinne ruleth not ouer an elect ART XIV WHETHER THE ELECT being iustified euer doe sinne wittingly and willingly SCRIPTVRE EXPRESSELY AFFIRMETH. 2. Reg. 12. v. 9. it is saied to Dauid Why hast thou conteÌ„ned Dauid contemned Gods word Despised God the word of the Lord. Et v. 10. The sword shall not departe from thy house for euer because thou hast despised me CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Rom. 6. v. 12. calleth it filthie doctrine that the elect being iustified do not shake of the yoke of the law of God of set malice but of frailtie because the flesh ouercometh the spirit striuing PROTESTANTS EXPRESSELY DENIE Iacobus Andreae in Colloq Montisb p. 382. The elect The elect sinne not of purpose Not of full will sinne not of purpose but against their will Perkins de Praedest to 1. col 153. The regenerate do not sinne of whole or full will Academie of Zurich apud Zanchium to 7. col 74. Nether of them Dauid Peter sinned with his whole harte and mynde And Zanchius himselfe ib. de Perseuerant col 98. The true faithfull being once ingrafted in Christ neuer sinne with their mynd that is with their whole mynde harte and full will but Onely of ignonorance onely with flesh ignorance and frailtie Et col 363. Saints neuer sinne of set malice or as others say with their will but alwaies ether of frailtie or of ignorance Daneus Contr. de Baptismo c. 14. Men sinne in two sortes Ether with whole affection of mynde feeling no fight betwene the spirit and flesh and in this sorte do not they sinne who are borne of God and haue true faith Pareus l. 1. de Amiss Gratiae cap. 6. Who is borne of God 〈…〉 not sinne with his whole harte Et l. 3. de Iustif c. 15. â—â—ece we haue clearly that the regenerate do not sinne to wit with their whole harte and to death 〈…〉 deaâ—h Scarpe de Iustif Contr. 5. No faithfull persons sinne with full force of will THE CONFERENCE Scripture plainely teacheth that Dauid though an elect and iustified man contemned Gods word despised God The same say Catholiks Protestants plainely teach that the elect do not sinne with their whole harte neuer sinne with their will neuer with full will but onely of frailtie or ignorance or with the flesh ART XV. WHETHER THE WIDDOWS whereof S. Paul speake did make void their faith by marrying SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Tim. 5. v. 11. 12. But auoid the yonger widdows for when Somewidows damned for marrying againe they shal be wanton in Christ they will marrie hauing damnatioÌ„ because they haue made void their first faith CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 2. de Monachis c 24. The Apostle faith that they make void their first faith which will marrie PROTESTANTS EXPRESSELY DENIE Apologia Confess Augustan c. de votis Paul condemneth Not damned because the married the widdows not because they married Whitaker l. 9. cont Dureum sect 39. The Apostle writeth that those widdows were to be damned not because they married Lutherans de votis to 2. f. 302. But nether doth Paul condemne this in them that they will marrie Illyricus in Claue part 1. verbo Fides There is no speech of breaking of vow or of marrying againe Zuinglius in Explanat artic 30. Paul saieth that these broke their first faith because they vsed the pleasure of the flesh not with husbands for they who married did not breake their faith Peter Martyr libr. de votis col 1352. It cannot be gathered hence that to haue a will to marrie was accounted sinne in them THE CONFERENCE Scripture plainely saieth that those widdows whereof S. Paul speaketh had their damnation by marrying because by marrying they made void their first faith The same say Catholiks Protestants plainely say that they had no damnation by marrying that they did not sinne by marrying that there is no speech in S. Paul of marrying againe that he spoake of such as out of marriage vsed the pleasure of the flesh Which contradiction of the Scripture is so euident as some Protestants confesse it See lib. 2. c. 30. ART XVI WHETHER VSVRIE be sinne SCRIPTVRE EXPRESSELY AFFIRMETH. Psal 14. v. 1. 5. Lord who shall dwel in thy tabernacle c. Vsurie sinne He that hath not giuen his money to vsurie Psal 71. ver 14. From vsuries and iniquities he shall redeeme their soules Ezechiel 18. vers 5. and 8. And a man if he shal be iust hath not lent to vsurie and not taken more hath turned his hand from iniquitie This man is iust liuing he shall liue saieth our Lord God CATHOLIKS EXPRESSELY AFFIRME S. Thomas 2. 2. q. 78. art 1. To take vsurie for money lent is of it selfe vniust PROTESTANTS EXPRESSELY DENIE Bucer in Disput de Vsuris pag. 794. The Lord did not forbidde Not all vsurie forbidden Some vsurie allowed and condemne all vsurie but vsurie of a certaine kind to wit that with biteth and helpeth not the neighbour which alone I thinke to be allowed Caluin in Epistolis edit 1619. pag. 488. If we condemne all vsurie we make the snare of consciences straiter then the Lord himselfe would Againe I find not by any testimonie of Scripture that all vsuries are condemned THE CONFERENCE Scripture expressely saieth that who lendeth money to vsurie shall not dwell in Gods tabernacle that soules are to be redeemed from vsurie that a iust man doth not lend to vsurie The same say Catholiks Protestants expresseiy say that al vsurie is not condemned that some is to be allowed ART XVII WHETHER ALL HAVE sinned in Adam SCRIPTVRE EXPRESSELY AFFIRMETH. Rom. 5. v. 12. As by one man sinne entred into this world and All men sinned in Adam All made sinners in Adam by sinne death and so vnto all men death did passe in whome all sinned Et ver 19. As by
Scarpe de Iustif Contr. 8. We are called iust for Christs iustice imputed to vs and vniust for inherent sinne Pareus l. 4. de Iustif c. 17. But if Christ haue now absolutely cleansed his Church and people what followeth but that the Romish Babylon is nether Church nor people of Christ Of the same opiniō are they also who as we shall see in the next article teach that sinnes remaine in the iustified And hereupon Protestants albeit each of thē beleiueth as a point of faith that he is iustified professe that they are Protestants confession of their owne wickednesse most wicked For thus they say in the French Confession art 18. In our selues we are worthie of all hatred Et in Confess Heluet. cap. 8. We are drowned in naughtie lusts turned from good realie to all euill full of all wickednesse distrust contempt and hatred of God And in their French Common praiers Readie to all wickednesse vnprofitable to all good workes making no end of transgressing Gods commandments and continually increasing their damnation with impure and wicked life Beza also in his Confession cap. 4. sect 10. It is euident enough that we are ouerwhelmed with infinit wickednesse Et de Praedest cont Castel p. 422. Our vices are great and manie Caluin de Caena pag. 2. There is none of vs who can finde one crumme of iustice in himselfe but rather we are defiled with so manie vices and wickednesse and full of such a multitude of sinnes as c. Whitaker l. 2. de Peccato orig c. 3. saieth that they burne with hatred and contempt of God Apologia Confess Augustanae c. de Peccato orig saieth that their godlie men doubt of the anger of God of the grace of God of the word of God are angred at the iudgment of God murmure at his deeds c. Et Pareus l. 3. de Iustif c. 8. addeth that they passe neuer a day without manie a mortall sinne This verdict they giue of themselues Wherefore it is no meruail that in their French Confession art 18. they say that they cast away all opinion of vertues and merits And such are they that are iustified after the Protestant fashion and to make vs such Christ forsooth was incarnated and suffered and sent the Holie Ghost into the world THE CONFERENCE Scripture expressely teacheth that the iustified are cleane are washed are cleansed from all their filth are cleansed from dead workes and from all sinne are vnspotted The same say Catholiks Protestants expressely teach that the iustified are not absolutely cleansed are vncleane impure filthie vniust impious defiled with manie sinnes and that those who are iustified after the Protestant manner are drowned in naughtie lusts full of all wickednesse worthie of all hatered burne with hatred and contempt of God doubt of Gods word c. And if their iustified men be such what I pray you are the rest ART V. WHETHER IN THOSE THAT are iustified remaine the sinnes from which they are iustified SCRIPTVRE EXPRESSELY DENIETH. Isaie 44. v. 22. I haue cleane taken away thine iniquities as a Sinne taken cleane away No iniquitie in Dauid As for as the East from the west cloude and thy sinnes as a mist Psal 16. v. 3. By fire thou hast examined me and there is no iniquitie found in me Psalm 102. v. 12. As farre as the East is from the West hath he made our iniquities farre from vs. Ioan. 1. ver 29. Behould the lambe of God behould him that taketh away the sinne of the world 1. Ioan. 3. v. 5. And you know Sinne taken away that he appeared to take away our sinnes Rom. 8. v. 1. There is now no damnation to them that are in Christ Iesus CATHOLIKS EXPRESSELY DENIE Councel of Trent Sess 5. Con. 1. If anie denie that by the grace of our Lord Iesus Christ which is giuen in Baptisme the guilt of originall sinne is remitted or els saieth that al that is not taken away which hath the true and proper nature of sinne but auoucheth that that is onely shauen or not imputed be he accursed PROTESTANTS EXPRESSELY AFFIRME Confessio Saxonica c. 9. Let him confesse that in the regenerate Manie great sinnes in the iustified there are yet manie sinnes and great filthinesse worthie of the wrath of God The like hath the English Confession art 9. The French art 11. The Flemish art 15. The Scotish art 15. Whitaker l. 2. de Peccato orig c. 3. If thou thinkest that the regenerate can be without mortall sinnes thou thinkest against Scripture and true faith l. 3. c. 3. How manie things there are in Manie things worthie of damnation vs worthie of damnation that speech of the Apostle declareth he addeth that in the regenerate sinne doth liue doth preuaile and doth flourish Perkins de Baptismo to 1. col 835. Remission taketh away Sinne not taken away but not imputed sinne so as it is not imputed not that it is not Willet Contr. 12. q. 6. p. 577. The blot and staine of sinne remaineth still We are not void of sinne Luther in Assert art 2. to 2. It is one thing for all sinnes Sinne reted but not taken away The iust are guiltie of mortall sinne to be remitted an other to be all taken away Baptisme remitteth all sinnes but taketh not quite away De Ratione confitendi fol. 26. This is the most mortall of all mortall sinnes not to beleiue himselfe to be guiltie of damnable and mortall sinne before God In Gal. 3. to 5. Beleiuing we are reputed iust though sinnes and those great ones remayne in vs. Liber Concordiae c. 3. When we teach that by the working of the Holie Ghost we are regenerate and iustified it must not be Iniustice in the regenerate so taken as if no iniustice at all did sticke to the regenerate and iustified after regeneration Reineccius to 4. Armaturae c. 22. Sinnes are taken from Sinne not taken away but not imputed vs not that they are no more but that they are not imputed and condemne not Caluin in Ioan. 1. ver 29. Abeit sinne do euer more sticke in vs yet in the iudgment of God it is none In Antidoto Concil Truely abideth in vs. sess 5. Truely sinn abideth in vs. Peter Martyr in Locis Classe 1. c. 14. When God is saied to Remission taketh away onely the punishment remit to wipe out to forgiue sinnes he maketh not that they be not or haue not beene but the obligation to beare the punishment for sinne is taken away Pareus l. 5. de Amiss Grat. c. 7. Innumerable sinnes euen such Innumerable sinnes in the regenerate as are worthie of death remaine in the regenarate And herevpon they teach that remission is nothing but a forgiuenesse of the punishment Whitaker l. 3. de Peccato orig cap. 3. Remission doth pardon and forgiue the punishment not take away or remoue actually To forgiue sinnes is onely not to punish them the fault Beza
parte in working But this is wrongly giuen to man that he obeyeth preuenting grace with an attending will Et ib. § 10. It is false that men are drawne willingly Which also he hath in Ioa. 6. v. 44. In Actor 9. v. 5. The Papists attribute the praise of our conuersion He doth not cooperate to Gods grace but in parte onely because they imagin that we cooperate Beza in Confess cap. 4. sect 17. There can be no concurse of Doth not concurre grace and free will when the Spirit of God by his mere grace freeth vs from sinne Pareus l. 6. de Grat. lib. arbit c. 9. God taketh away the ill will and maketh a good In this the Scripture attributeth no operation to the will but mere passion THE CONFERENCE Scripture plainely teacheth that a man must prepare his soule prepare his hart turne himselfe from iniquitie make a new hart cleanse and sanctifie himselfe The same say Catholiks Protestants plainely teach that a man doth not cooperate not concurre hath no parte in working is merly and purely passiue in his conuersion is like a block that the conuersion of a sinner is the worke of God alone as the raising of the dead yea that a man in his conuersion actually resisteth and rebelleth against God ART XVI WHETHER AFTER IVSTIFIcation there remayne at anie time any temporall punishment due SCRIPTVRE EXPRESSELY AFFIRMETH. 2. Reg. 12. vers 14. Nathan saied to Dauid Our Lord hath Dauid punished after he was forgiuen taken away thy sinne thou shalt not die Neuerthelesse because thou hast made the enemies of our Lord to blaspheme for this thing the sonne that is borne to the dying shall die Numbers 20. v. 12. And our Lord saied to Moises and Aaron Also Moises and Aaron Because you haue not beleiued me to sanctifie before the children of Israel you shall not bring in the peoples into the lād which I will giue them Et Gen. 3. v. 17. Punishment is imposed vpō Adam because he had eaten of the forbidden aple and yet it is not doubted but his sinne was forgiuen him CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 14. c. 8. The Councel declareth that it is altogether false and contrarie to the word of God that the fault is neuer remitted of God but that all the punishment also is pardoned PROTESTANTS EXPRESSELY DENIE Caluin in Luc. 21. v. 43. Away with that naughtie deuise of No punishment after forgiuenesse the retaining of punishment when the fault is remitted In Rom. 4. v. 6. The Scholastiks do fable that the fault being remitted punishment is retained of God Beza in Math. 6. v. 12. It is not onely false but also a fond and foolish opinion of the Sophisters who thinke that punishmēt being retained the fault is remitted Daneus Contr. 6. p. 1204. It is an errour that the fault being remitted any punishment is retained Bullinger de Iustific Serm. 6. What I pray you had Christ Anie temporall punishment cōtrarie to Christs suffrances profited vs if yet punishment temporall were exacted of vs for sinnes Spalatensis l. cont Suarem c. 2. The fault is neuer remitted but the whole punishment is with all pardoned THE CONFERENCE Scripture plainely saieth that Dauid was punished with the death of his sonne euen after his sinne was remitted The like it saieth of Moyses Aaron and Adam The same say Catholiks Protestants plainely say that it is false foolish and erroneous to thinke that the fault being remitted anie temporall punishment is retained that Christ had profited vs nothing if anie temporall punishment were exacted of vs for sinne Which is so coūtrarie to Scripture as sometimes Protestants themselues confesse it See lib. 2. c. 30. THE SVMME OF THIS CHAPTER OF iustification Out of that which we haue rehearsed in this chapter clearly appeareth that the Protestants doctrine of Iustification is quite contrarie to the holie Scripture For the Scripture and Catholiks with it teacheth that iustification is of workes and not of faith onely that the iustified are iust indeed and before God that they are cleane and that the sinnes from which they are iustified remaine not in them that there is in them inherent grace or iustice and that it is imputed to them that they are not certaine by infallible faith that they are iustified that pennance goeth before iustification that iustification may be lost and that the iustified ought to feare lest he fall that iustificatiō is not proper to the elect that a sinner cooperateth to his iustification and that sometimes after iustification temporall punishment remaineth All Which Protestants denie It appeareth also that Protestants euen in this matter keepe their ould custome of stealing For they take from iustification the vertue of abolishing sinne in those that are iustified and of making them truely iust and cleane and of giuing them internall iustice and of making that it be imputed to them They take also from it that it can be communicated to the reprobates And thus much of Iustification CHAPTER XVII OF LIFE AND DEATH EVERLASTING ART I. WHETHER LIFE EVERLASTING be a reward SCRIPTVRE EXPRESSELY AFFIRMETH. MATH 5. v. 12. Be glad and reioyce for your reward Reward in heauen Euerlasting life rendered to vs. is very great in heauen Rom. 2. v. 6. God will render to euerie man according to his workes to them truelie that according to patience in good worke seeke glorie and honour and incorruption life eternall Colossens 3. ver 24. Knowing that you shall receaue of our Heauenlieinheritance a retribution or reward Lord the retribution Beza and the Anglish Bible translated Reward of inheritance CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 6. c. 16. Euerlasting life is to be proposed to those who worke well to the end and hope in God both as a grace mercifully promised to the childrē of God by Christ Iesus and as a reward and to be faithfully giuē by Gods promise to their good workes and merits PROTESTANTS EXPRESSELY DENIE Perkins in reformed Catholik Contr. 5. p. 110. The kingdome Kingdome of heauen not a reward properly Not a reward or recompēse of heauen is called a reward not properly but by a figure or by resemblance Ministers of Saxonie in Colloq Aldeburg pag. 6. reiect this proposition Life euerlasting is giuen for good workes as a reward or recompense Illyricus in Math. 5. v. 12. The Lord calleth goods to come a Called a reward by abuse reward abusiuely And in Clane part 2. tractat 6. col 545. It vseth to be called sometimes a reward by abuse Gerlachius to 2. disput 26. These guifts do not properly deserue the name of a reward Zuinglius de Prouidentia cap. 6. to 1. These are hyperbols By ouerlashing of speech and ouerlashesse If thou wilt enter into life keepe the commandments Who shall do the will of my father c. and what other promises soeuer haue beene made to workes Et in 2. Cor. 5. to 4. Not
An ill man hath faith Ironically Thou beleiuest that there is one God Thou doest well Beza ib. answereth That which followeth Thou hast faith is spoaken ironically And Caluin ib. v. 18. Erasmus is much deceaued in that he acknowledgeth not an ironie in these words The speech is ironicall And Thou doest well is added for to extenuate And likewise in Rom. 3. v. 30. he saieth I thinke that there is an ironie in the words And lib. 6. de lib. arbit pag. 198. Salomon Mans is to prepare his heart Ironically saieth Prouerb 16. it is mans parte to prepare the hart and the Lords to gouerne the tongue Who seeth not that it is an ironicall description of mans arrogancie who challengeth to himselfe all high matters and hath not the least matter in his power If we proue that good workes do cleanse from sinne Almes cleanseth sinne Ironically because Christ saieth Luc. 11. v. 41. But yet that that remaineth giue almes and behould all things are cleane vnto you Vallada in his Apologie c. 22. pag. 300. answereth Christ is farre from teaching that by almes sinnes are redeemed that on the contrarie he derideth and rebuketh the Pharisees that they had this opinion And the Apologie Conf. August c. de respons ad argum There are manie who interprete it to be an ironie This interpretation is not absurd nor hath anie thing which is contrarie to other Scriptures P. Martyr in Rom. 11. Those words Giue almes c. may be expounded three waies The first is to say that the speach is ironicall And this he repeateth in locis class 3. c. 4. § 34. Aretius also in locis part 1. fol. 90. saieth Others chuse rather to take this sentence of Christ ironically If we proue that sinnes may be redeemed by almes because Daniel saieth c. 4. ver 24. Redeeme thy sinnes by almes Schlusselburg tom 8. Catal. pag. 524. saieth There are Almes redeeme sinne Ironically some that expound this place ironically Which he doth not dislike If we proue that the commandements may be kept because Luc. 18. v. 22. a man that saied he had kept them all Christ reprehendeth not but saieth Yet one thing thou One thing lacking Ironically lackest Sell all that euer thou hast and giue to the poore c. Beza ib. answereth Yea all things lack seing no man can keepe euen one commandment so as the law appointeth wherefore Christ speaketh with a holie ironie If we proue that a sinner hath free will or power to conuerte himselfe because God saieth Oseae 5. ver vlt. Going I will returne to my place vntill you faile and seeke my Men seeke God Ironically face Whitaker and Rat. 9. Campiani answereth Which words truely he spoake ironically and mimetically And lib. 9. cont Dur. sect 25. It is manifest that the Lord spoake ironically Thus you see in how great matters they say that the Prophets Apostles Christ and God himselfe spoake ironically or scoffingly when they speake against thē which is indeed to make the Prophets Apostles Christ and God himselfe to be scoffers or rather to scoffe and mock them Now let vs see how they say that the Scripture speaketh mimetically or by imitation of others If we proue that faith is a worke because Christ Faith is a worke Mimetically saieth Ioan. 6. v. 29. This is the worke of God that you beleiue in him Beza ib. answereth Perhaps this kind of speach is borrowed of the common vses and is to be expounded by mimesis or imitation as if one comming to a Phisician should aske of him for how much money would he cure him and the Physician should answere in these words All the money which I demaund of you is this that you trust me and be perswaded that I seeke nought but your health If I say the Physician should thus answere who could gather out of this answere that money is the trust which the Physician demandeth of the sicke man for to obey holesome aduise Wherefore they are very ridiculous that I may omit other paralogismes who out of that place do gather that faith is a worke Pareus l. 1. de Iustificat c. 16. Faith is improperly called a worke For Christ calleth faith in it selfe a worke of God according to the speach of the Iewes who asked him And Whitaker lib. 8. cont Dur. sect 88. Christ called faith a worke ether mimetically or because it is the worke of the holie Ghost If we proue that that faith whereof S. Iames speaketh Faith iustifieth Mimetically is iustifying faith because c. 2. v. 24. he saieth Yee see that a man is iustified by workes and not by faith onely that is Man is iustified by faith but not by onely faith Pareus l. 4. de Iustificat c. 18. answereth He addeth that Antithesis And not by faith onely by mimesis or imitation of the hypocrites we are iustified by faith onely yee see saieth he this is false If we proue that Christs flesh is truely eaten because he saieth Ioan. 6. My flesh is truely meate Zuinglius in Exegesi tom Christ flesh eaten Mimetically 2. fol. 333. answereth He finely obserueth the imitation of the Iewes who ether thought or would seeme to thinke that he was but a mere man And vpbraiding to these men their error he saieth His flesh is truely meate The same he repeateth in Ioan. 6. tom 4. fol. 308. And addeth fol. 334 According to etheologie and mimesis which are a kind of alleosis that is by imitation wherewith he spoake according to the speach and opinion of his enemies he vseth the word Flesh and meaneth Saieth Flesh and meaneth Spirit the Spirit that is his Diuinitie as often as he attributeth life to his flesh If we proue that there are twoe testaments because S. Paul saieth Gal. 4. For these are twoe testaments the one truely One testamēt Mimetically c. Zuinglius in Elencho tom 2. fol. 3. answereth Paul calleth it one testament not that it was truely a testament but by etheologie or imitatiō of them who so called it And he addeth who more stifly embraced shaddows as it is the grosse dispositiō of men more then they ought would rather leese light then darknesse not vnlike to that madde man who greatly complained that his freinds had procured him to be restored to his witts After the manner of these men Paul saieth that there are twoe testaments See how he saieth that Saint Paul speaketh like a madde man And in Ioan. 6. tom 4. p. 305. Where Christ calleth faith a worke he saieth Christ plaieth in the word worke and calleth faith a worke because they looked to workes So in the Epistle to the Rom. and Galat. by imitation he calleth grace the law of the spirit And in Math. Grace called a law Mimetically 19. pag. 107. The Lord continueth in his imitation and accommodateth his speach to the mynd of the yong man who after a Pharisaicall manner did think that
erre because Math. 16. v. 18. it is saied that the gates of hel shall not preuaile against the Church Moulins in his Buckler p. 49. answereth That is meant of the Church of the elect not of the vniuersall visible Church If we proue that the Church of anie age is to be heard because Christ Math. 18. Without anie limitation of time biddeth vs to heare the Church Herbrand in Compend loc de Eccles answereth This command is not vniuersall of the Church of all times but Christ speaketh of his litle Church according to the condition of those times which then wanted a pious politik Magistrate who was a mēber of the Church In like sorte Whitaker l. 1. de Script c. 7. sect 8. limitateth those words of Christ Ioan. 6. He shall teach you all trueth and those Luc. 10. v. 16. Who heareth you heareth me ib. c. 8. sect 1. and those of S. Ihon. 1. c. 4. v. 6. Who knoweth God heareth vs in l. 2. de Script c. 6. sect 3. to the Apostles onely If we proue that none may preach vnlesse he be sent because S. Paul saieth absolutely Rom. 10. v. 15. How shall they preach vnlesse they be sent they except where a Church is not yet founded or where Pastors teach not truely or where all things are in confusion as appeareth by what we tould l. 1. c. 7. art 8. If we proue that none may marrie after diuorce because without anie limitation it is saied 1. Corinth 7. v. 10. But to Touching Matrimonie them that are ioyned in matrimonie not I giue commandment but our Lord that the wife departe not from her husband and if she depart to remaine vnmarried or to be reconciled to her husband Caluin ib. answereth This is not meant of those who haue beene diuorced for adulterie Others except other cases as appeareth by whath hath beene saied l. 1. c. 12. art 6. And in like manner they limitate those words Math. 19. ver 9. He that shall marrie her that is dimissed committeth aduoutrie For thus Beza in Luc. 16. v. 18. The Lord speaketh of diuorces vsed amongst the Iews amongst which diuorce for adulterie cannot be reckoned The like he hath in 1. Cor. 7. v. 11. Bucer in Math 8. and others If we proue that all men ought to confesse all their Touching Confession sinnes to men because S. Iames c. 5. v. 16. absolutely saieth Confesse your sinnes one to an other Caluin 3. Instit c. 4. § 12. answereth Such a confessiō must befree so as it be not exacted of all but onely commended who feell that they haue need of it And moreouer that nether they who vse it for their need be compelled by any precept or drawne by any cunning to tell all their sinnes but as farre forth as themselues shall thinke fit Cōfessio Heluet. cap. 14. restraineth Saint Iames words to those sinnes onely which are committed against our neighbour If we proue that now a dayes sick persons are to be Touching extreme Vnction anointed with oile because S. Iames. c. 5. v. 14. saieth Is any man sick among you Let him bring in the Preists of the Church and let them pray ouer him anoiling him with oile in the name of our Lord Caluin 4. Instit 19. § 19. answereth This is commanded by Iames To wit Iames spoake for that time whiles as yet the Church did enioy this blessing If we proue that all who soeuer beleiue not shal be Touching faith damned because Christ saieth absolutely Marke vlt. v. 16. He that beleiueth not shal be condemned Zuinglius l. de baptismo tom 2. fol. 93. answereth What man is so doltish blockish and blind who seeth not that these words of Christ are spoaken onely of those who hauing heard the Ghospell do not beleiue Musculus in locis lit de Baptismo These kind of sentences concerning faith are not to be applied to infants as these Without faith it is impossible to please God c. If we proue that almes deliuereth as well from sinne Touching good workes past or present as to come because it is saied Tobie 4. ver 11. Almes deliuereth from all sinne and from death they restraine this to future sinnes Apologia Confess Augustan c. de Resp ad Argum. We grauut that almes do merit many benefits of God and deliuereth not from present but from future sinne that is deserue that we be defended in dangers of sinne and death If we proue that almes do purge inwardly or the soule because without limitation it is saied Luke 11. v. 14. Giue almes and behould all things are cleane vnto you they limitate this to outward cleasing onely Peter Martyr in Rom. 11. The third way of expounding this place is more fit as I thinke For Christ exhorteth them to cleanse their soule which is within and that is done by faith And as touching outward things he addeth Giue almes so all things shal be cleane to you If we proue that we may sell all and giue to the poore because our Sauiour saieth Math. 19. vers 21. If thou wilt be perfect sell what thou hast c. Perkins in Casibus Consciēt l. 3. c. 4. limitateth that counsaile of Christ to that man alone to whome he spoake saying Those words containe a personall and particular commandment And in like sort Fulk Math. 19. not 9. and Mark 10. not 3. If we proue that the conception of concupiscence or Touching sinne the inuoluntarie act thereof is no sinne before God because S. Iames saieth cap. 1. v. 15. Concupiscence when it hath conceaue bringeth forth sinne Caluin ib. answereth Iames disputeth not when sinne beginneth to be borne so that it be sinne and reputed for such before God but when it sheweth it selfe If we proue that the keeping of the law is absolutely necessarie to life euerlasting because Christ saieth absolutely Math. 19. v. 17. If thou wilt enter to life keepe the commandements they limitate these words to a certaine manner of entring to wit as they speake by entring by the law or by good workes or merits Caluin in Math. 5. ver 21. Who will enter to life by good workes those he biddeth nothing els but to keepe the commandments of the law And vpon this place We gather that this answere of Christ is according to the law And in Antidot Concil session 6. cap. 9. Surely whosoeuer will merit eternall life hath a rule prescribed to him by the law Doe these and thou shalt liue In like sorte answereth Pareus lib. 4. de lustificat cap. 2. And Illyricus in Claue part 2. tract 6. saieth That all men are bound to doe good and auoid sinne vnder paine of losse of eternall life is a sentence of the law and both must and ought to be restrained by the Protestant Ghospell or remission of sinnes So that no precepts of doing good and auoiding ill pertaine to the Protestant Ghospell If we proue that with Gods grace a man may inwardly conuert himselfe
from euill to good because it is saied absolutely Zacharie 1. ver 3. Conuert to me saieth the Lord of hostes and I will conuert to you they limitate this onely to outward conuersion Peter Martyr in Roman 11. The Prophet spoake not of inward iustification but of outward conuersion to good workes If we proue that we are not infallibly certaine of forgiuenesse Touching Iustification of sinnes or eternall punishment because it is saied absolutely Ioel. 2. v. 14. Who knoweth if he God will conuert and forgiue and the like is saied Ion. 3. v. 9. Kemnice in locis part 2. tit de Argum. limitateth this to forgiuenesse of temporall punishment and saieth All the speach of the Prophet tendeth to that he treateth of remission of temporall punishment In like sorte he limitateth manie other places of Scripture in which forgiuenesse is attributed to workes onely to forgiuenesse of temporall punishment That also of Tobie cap. 4. Almes deliuereth from death he restraineth to temporall death And in like manner promises made to good workes he limitateth to certaine blessings in this world or in the next but will not haue them extended to eternall life And finally wheresoeuer in the Scripture anie man praieth God to iudge or reward him according to his iustice he limitateth that to the iustice of his cause or quarell with other men If we proue that euerlasting happines is giuen for good Touching eternall life workes because S. Iames saieth cap. 1. ver 25. He that hath remained in it not made a forgetfull hearer but a doer of the worke this man shal be blessed in his deed they limitate this to blessednes in this life Schlusselburg to 8. Catal. Haeret. p. 497. thus answereth to this place To be blessed is not alwaies taken in holie writ for eternall saluation but for blessednes in this life If we proue that we must not onely beleiue but also keepe the law because Christ saieth Math. 5. ver 18. I am not come to break the law but to fulfill Caluin ibid. answereth Here is treated of doctrine not of life Touching doctrine we must not imagin anie abrogation of the law by the coming of Christ And v. 19. where is saied One iot or one tittle shall not passe of the law till all be fulfilled Caluin ibid. saieth I answere that word be done or fulfilled is not referred to mens liues but to the solide trueth of doctrine If we proue that our consciences are obliged by the particular Touching laws of men iust lawes of Princes because it is absolutely saied Rom. 3. v. 2. He that resisteth power resisteth the ordinance of of God and v. 5. Be subiect of necessitie not onely for wrath but also for conscience sake they limitate these words to the power of Magistrates in generall Daneus Contr. 5. p. 1127. To obey the Magistrate in generall is a matter of conscience but to obey this or that law of the Magistrate wholy and in all points we are not bound in conscience And Whitaker libr. 8. cont Dureum sect vlt. We must obey the Magistrate in generall for conscience sake because by a generall precept we are commanded to obey the Magistrate but particular lawes of Magistrates haue no command ouer our consciences In like sorte Caluin 4. Instit c. 10. § 5. Wherefore thus in forme I frame my ninth argument who not onely in so manie and so great matters do contradict such words of holie Scripture and in such sense as we haue seene but also take so much vpon them as limitate and restraine so manie and so weightie sentences of Scripture they are to be thought to gayne say the right sense of Scripture But Protestants do so Therefore c. CHAPTER X. THAT PROTESTANTS CHANGE manie absolute Propositions of Scripture into conditionals THE tenth argument shal be taken from that Protestants are forced to change manie and weightie absolute Propositions of Scripture into conditionals For if we proue that absolutely God will not the death Touching God of a sinner but rather his life and conuersion because he absolutely saieth Ezechiel 18. and 33. I will not the death of a sinner but rather that he be conuerted and liue Caluin l. de Praedestinat pag. 706. answereth Whereas the Prophets speach exhorteth to pennace no maruaile if God say he will haue all to be saued but the mutuall relation betwene threats and promises sheweth that such kind of speaches are conditionall So the promises which inuite all to saluation shew not what simply and precisely God hath decreed in his secret counsaile but what he is readie to doe to all that are brought to faith and pennance Touching the Church if we proue that the gates of Touching the Church hell shall not preuaile against her because Christ doth absolutely so promise Math. 16. ver 16. Besnagus l. de statu Eccles cap. 8. and others adde this condition If she forsake not her dutie and the word of God If we proue that simply we must heare the Pastors of the Church because Christ saieth Luk. 10. ver 16. He that heareth you heareth me and he that despiseth you despiseth me Caluin ib. addeth this condition If the Church do faithfully her dutie If we proue that the Church is simply infallible because 1. Timoth. 3. she is simply called the pillar and strength of trueth Vallada in Apol. cont Episcop Lusonensem cap. 20. answereth The visible Church cannot be the pillar of trueth but as it is grounded vpon the doctrine of the Apostles Vorstius in Antibell pag. 143. The Apostle speaketh conditionally to wit as long as the Church perseuereth to be the Church of Christ Academia Nemaus resp ad Tournon p. 546. Let it be a true and faithfull Church if it discerne trueth from falsitie by vndoubted and authenticall trueth If we proue that the Church is simply to be heard because Christ saieth Math. 18. ver 17. If he heare not the Church let him be to thee as an Ethnick and Publican White in his way p. 78. answereth The sense is that we must obediently heare the Church and obey her not simply in all things but conditionally as long as she speaketh agreably to Gods word And Author respons ad Theses Vademont pag. 688. The answere is easie and readie As long as the Church teacheth the word of God she is to be heard but her authoritie is none when she seperateth her selfe from Gods word And when Bellarmin had brought manie places of Scripture to proue that the Church cannot faile Vorstius libr. cit pag. answereth In them certaine conditionall promises are proposed vnto vs by which eternall saluation and securitie against Satan death c. is promised of God to all and euerie faithfull to wit as farre forth and as long as they shal be such or perseuer in true faith If we proue that there are some doers of the law as Touching Gods law well as there are hearers because Saint Paul saieth absolutely Rom. 2.
indeed shew thy selfe such as thou boastest to be Pareus Contr. 5. col 1009. Hauing damnation c. 1. Tim. 5. v. 11. Bucers and Martyrs opinion is true when they take the word Damnation in this place of Paul for damnation which is pronounced of men against those yoÌ„g widows who marrie againe And Marâ—yr l. de votis col 1355. Those words of the Apostle Damnation 1. in mens iudgement may be vnderstood of mens iudgement The same Daneus Contr. 6. col 1187. When Concupiscence hath coceaued c. Iac. 1. ver 15. Iames speaketh of that effect of sinne which appeareth to vs men Et p. 1205. Bellarmin answereth out of Dan. 4. v. 4. and Philip. 2. v. 12. that we can redeeme our sinnes But Bellarmin is deceaued for those places of Scripture onely teach what we can and ought to doe in regard of men not in regard of God Et Contr. 2. c. 16. Verbes actiue which are spoaken by the Scripture Causeth 1. Testifieth of the Sacraments doe not signifie cause or action causing and effecting but onely action testifying Pareus de Iustif c. 15. 1. Ioan. 3. c. 7. Who worketh iustice is iust That is he sheweth by workes that he is iustified by faith Et l. 3. c. 14. Ioan. 15. Euerie branche in me he expoundeth of those who adhere to Christ in onely outward profession and shew And that Math. 24. The charitie of manie shall wax could of those who in outward appearence are iust And that 1. Tim. 1. Some haue made shipwrack of faith of onely apparent faith Et l. 4. c. 18. saieth With Iames to Iustifie is to shew by workes before men the iustice of faith Zanchius in Summa Praelect to 7. col 276. The place 2. Pet. 1. Forgetting the purgation c. is to be vnderstood according to the custome of holie Scripture which according to the iudgement of charitie calleth all Saints Iust and Cleansed from sinne whosoeuer are baptized in Christ and professe Christ though all be not such before God Et ib. That Ezech. 18. If a iust man turne himselfe from iustice Is not meant of one that is truely iust but who to men onely seemeth iust Et de Perseuer c. 2. Manie beleiued in him Ioan. 12. Because to themselues they seemed truely to beleiue in Christ whereas notwithstandind they doe not truely beleiue Perkins in Cathol Reform Contr. 4. c. 4. vpon that Ps 105. It was reputed to him to iustice writeth thus Surely not Iustice 1. a Signe thereof because that fact was a full satisfaction of the law but because God aiâ— accept that iust worke as a note and signe of iustice and of that zele which he had for the glorie of God Et in Psal Happie Happie 1. a signe thereof is the man who walketh in the law He saieth He is happie that he is in Christ of which thing the obedieÌ„ce giuen to the law is a signe Et ib. We say that workes concurre to iustification and that we are iustified by them as by certaine signes and effects not as by causes And tom 2. in Galat. 5. They are saied to fall Fallen 1. shew they neuer stood from grace not that indeed all had beene vnder grace and after had fallen from it but because God made it manifest to men that indeed they had neuer beene vnder his fauour And Apocalips 2. When Dauid praied God to create a new heart in him Perkins saieth He speaketh not as he was before God and by faith but according to his feeling for his faith did not put forth it selfe before men and himselfe Polanus in Disp priuat p. 24. that Ezech. 18. He shall quickeÌ„ Quicken 1. testifie his owne soule expoundeth thus He by his workes shall testifie that he is truely regenerate Et pag. 108. Faith is perfected by workes that is perfectly knowne Bucanus Inst loc 18. Zacharias in these words Be conuerted to me speaketh of outward conuersion Et loco 30. Charitie couereth a multitude of sinnes not before God but before men Vrsinus in Catechis p. 40. That saying of Peter Denying the Lord who bought them Agayne He forgot that he was Cleansed 1. in outward Signifie cleansed from his ould sinnes and such like are manifestly spoakeÌ„ ether onely of outward shew and gloriation of redemption or purgation or c. Et q. 63. Who doeth iustice is iust to wit before men And in like sorte Piscator in Thes l. 2. p. 94. expoundeth that place Rom. 6. Who is dead is iustified from sinne Aretius in locis part 1. f. 9. saieth to that Tobie 4. 12. Deliuer 1. Sgnifie Almes deliuer from death They deliuer from eternall death that is are signes and firme arguments in the godlie that they are deliuered from that death Et Confessio Wittemberg c. de Eleemosyna We teach that almes doth so blot out sinne that it is the fruite of charitie towards our neighbour by which worke we testifie the faith and obedience which we owe to God P. Martyr in Rom. 9. Nether is proued out of this place If anie shall cleanse himselfe that men can cleanse themselues or make themselues honorable vessells Wherefore we must not gather more out of those words of Paul theÌ„ that such a cleansing is a signe whereby we iudge of the worthe or vnworthinesse of vessells in the Church Tilenus in Syntagmate c. 41. giueth this rule of deluding A generall of deluding words of Scripture all places of Scripture which teach that charitie hope feare or pennance doe iustifie to wit that ether by these names is vnderstood faith or that they onely declare iustification Scharpius de Iust Contr. 5. denieth that speach Luc. 8. They beleiue for a time or that 1. Tim. 1. They haue made shipwrack Faith 1. in shew of faith cap. 5. 6. they shall depart from faith They haue fallen from faith to be meant of true faith Nether will he haue that Ezech. 18. When a iust man shall turne himselfe Iust 1. in shew from iustice to be meant of one truely iust nor that Math. 18. When the vncleane spirit shall goe forth of a man to be meant of the Diuel truely gone forth Nor that Math 24. Charitie of manie shall wax could Of true charitie Nor that Galat. 5. Yee are fallen from grace of true grace Nor that Hebr. 6. Were illuminated or Hebr. 10. In which he was sanctified of truely illuminated or sanctified Nor that 2. Pet. 1. Forgetting the purgation c. and c. 2. A sowe washed c. of true purgation or true washing Nor finally that Actor 10. Simon beleiued of true faith And in like sorte Contr. 6. he denieth that Ioan. 12. Manie of the Princes beleiued and that 1. Cor. 13. If I haue all faith to be meant of true faith and Contr. 7. that Iacob 2. Not by faith onely of true faith And Contr. 12. When anie are saied to be perfect or iust as Gen. 6. 1.
proper to the Elect 350 22. VVhether faith come by hearing 352 23. VVhether faith be euer lost 353 24. VVhether faith be rewarded 355 25. VVhether the faith of those who toucht Christs garments were pure 356 Chap. 14. Of good workes in generall Art 1. VVhether anie worke of a Sinner may be good p. 360 2 VVhether euerie good worke be sinne 362 3 VVhether good works be a sweet smell to God 364 4 VVhether good works be fully good 366 5 VVhether they be iust or iustice in the sight of God 369 6 VVhether in good works there be anie worth 371 7 VVhether eternall life be promised to good works 373 8 VVhether good works be meritorious 374 9 VVhether there may be glorie in good works 376 10 VVhether all good works be equall before God 378 11 VVhether good works be commanded of God 379 12 VVhether they be necessarie to iustification 381 13 VVhether they be necessarie to saluation 384 14 VVhether they be profitable to saluation or iustification 387 15 VVhether they be anie cause of saluation 390 16 VVhether they be a testimonie of iustification or predestination 393 17 VVhether they be a cause of Gods loue towards vs 395 18 VVhether we ought to doe good works 396 19 VVhether they may be done for reward 399 20 VVhether they be to be done for the glorie of God 401 Chap. 15. Of workes in particular Art 1. VVhether it be good not to marrie 406 2 VVhether virginitie be a vertue 406. 3. VVhether the state of virginitie be better then marriage 408 4. VVhether God would haue men to liue single 410 5. VVhether Fasting be a vertue 412. 6. VVhether fasting be a preseruatiue against the Diuel 414. 7. VVhether choice of meats be laudable 415. 8 VVhether we may pray for all 416. 9. VVhether we may pray for the dead 417. 10 VVhether we may pray for that which God hath not promised 419 11. VVhether anie obtaine for the worth of their praier 421. 12. VVhether we may pray in an vnknowne tongue 422. 13. VVhether we be commanded to say our lords praier 423 14. VVhether we may make vows 424 15. VVhether almes deliuer from death and sinne 426 16. VVhether we may giue all to the poore 427 17. VVhether pennance be commanded to all 428 18 VVhether affliction of the bodie be a parte of pennance 429. 19 VVhether pennance of the Niniuites was good 431 20. VVhether Eremitical life be lawfull Chap. 16. Of Sinnes Art 1. VVhether sinnes be imputed to the faithfull 435. 2. VVhether anie sinne be mortall to the Elect and faithfull 437. 3. VVhether onely incredulitie be sinne 438. 4. VVhether sinne ought to be ouercomen of vs 440. 5. VVhether anie that serue the flesh can serue God 441. 6 VVhether by greuous sinnes we fall from grace 442. 7 VVhether sinne can staÌ„d with iustice 8. VVhether sinne may be redeemed by good works 447. 9. VVhether to abstaine from great sinnes be necessarie to saluation 448 10. VVhether sinne be the cause of damnation 451. 11. VVhether we must giue account of our sinnes 453. 12. VVhether the iustified commit ill p. 454. 13. VVhether the iustified commit sinne 455. 14 VVhether the iustified euer do sinne wilfully 457. 15 VVhether the widows 1. Tim. 5. did sinne in marrying 458. 16 VVhether vsurie be sinne 459. 17. VVhether all sinned in Adam 460. 18. VVhether there is originall sinne 461. Chap. 17. Of Iustification Art 1. VVhether Iustification be of works 465. 2. VVhether it be of faith onely 467. 3. VVhether the iustified be iust in Gods fight 469. 4. VVhether the iustified be cleane 472 5. VVhether sinne remaine in the iustified 474. 6. VVhether sinnes be simply forgiuen 477. 7. VVhether all the iustified be equally iust 478. 8. VVhether there is anie inherent iustice 478. 9. Whether inherent iustice can be imputed 481. 10. Whether the iustified be infallibly certaine of their iustice 482. 11. Whether pennance goe before iustification 845. 12. Whether iustificatioÌ„ can be lost 487. 13. Whether the iustified may feare to fall 489. 14. Whether iustification be proper to the Elect 492. 15. Whether we cooperate to our iustification 493. 16. Whether after iustification anie punishment remaine 496 Chapt. 18. Of life and death euerlasting ART 1. Whether life euerlasting be a reward p. 499. 2. Whether it be a crowne of iustice 501. 3. Whether it be of faith onely 503. 4. Whether all men be to be iudged 505 5. Whether eternall life be to be rendered to anie 506. 6. Whether the soules of the Reprobates doe now suffer in Hell 507. 7. Whether Hell be anie place 509. 8. Whether Hell fire be true fire 510. Chapt. 19. Of Gods law ART 1. Whether Gods law be possible 513. 2. Whether euer anie kept Gods law 515. 3. Whether anie loued God in all theâ—â— heart 517. 4. Whether Gods law be in thâ— heart of anie 519. 5. Whether we ◠〈◊〉 â— that we may keepe Gods law 520. 6. Whether the keeping of Gods law be necessarie to saluation 521. 7. Whether the law of God be abrogated from the faithfull 522. Chapt. 20. Of mans law and superioritie ART 1. Whether there be anie Superioritie among Christians 526. 2. Whether man can make laws 527. 3. Whether mans law bindeth the conscience 529. Chapt. 21. Of free will ART Whether man be free in indifferent matters 532. 2. Whether man be free in morall matters 534. 3. Whether man cooperate with Gods grace to good 536. Chap. 22. Of mans Soule ART 1. Whether mans Soule be immortall 539. 2. Whether Mans soule be the forme of his bodie 545. 3 Whether there be anie resurrection of the dead 547. THE INDEX OF THE CHAPTERS CONTAINED in the second booke CHAPTER 1. That Protestants contradict the truâ— sense of Scripture because iâ— so manie points they gaynesay the expresse words thereof pag. 549. Chapt. 2. That Protestants confesse they contradict the sense of those words which the Cathol Church long since and manie of themselues now beleiue to be the words of God p. 611. Chapt. 3. That Protestants are forced to vse violence to that parte of Scripture which they receaue p. 615. Chapt. 4. That Protestants ouerthrow all force of the words of Scripture yea contemne and deride them p. 620. Chapt. 5. That Protestants say that words of Scripture which make against them were not spoaken of certaine knowledge p. 630. Chapt. 6. That Protestants saye that manie weightie sayings of the Scripture were not spoaken according to the mynd of the speakers p. 633. Chapt. 7. That Protestants are forced to say that the Scripture speaketh ironically c. p. 640. Chapt. 8. That Protestants are forced to turne the most generall speaches of the Scripture into particulars p. 647. Chapt. 9. That Protestants limitate manie propositions not limitated by the Scripture p. 654. Chapt. 10. That Protestants change manie absolute speaches of Scripture into conditionals p. 665. Chapt. 11. That Protestants change conditionall speaches of Scripture