workes workes whereas there is no such God no such Godhead which is delighted with these things And to 7. Serm. in Hebr. 11. God careth not greatly what kind or what notable workes we doe Tindall in Fox his Acts printed 1610. p. 1138. There is no To make water pleaseth God as much as preaching work better then an other to please God To make water to wash dishes to be a sowter or an Apostle all is one To wash dishes and to preach all is one as touching the deed to please God Other Protestants as testifieth Schusselburg to 7. Catal. Haeret. p. 551. Melancthon in Respons ad artic Bauar to 3. and Manlius in locis tit de Eccles saye God careth not for good workes And the same also do they thinke who as we shall relate hereafter saye that before God good workes are mere iniquities filth stench and dung For surely God careth not for such things THE CONFERENCE Scripture expressely saieth that good workes are a sweet sauour before God are liked of God please God are pleasing before God The like saye Catholiks Protestants expressely teach that God careth not for workes careth not at all for them doth not regard or respect them is not delighted with them careth not what notable workes we doe maketh no accounte of them yea greatly loatheth them that to wash dishes to make water to playe the cobler pleaseth God as well as to be an Apostle ART XIV WHETHER GOD BE WORSHIPED or serued with good workes SCRIPTVRE EXPRESSELY AFFIRMETH. Isaie 19. v. 21. The Egyptians shall know our Lord in that day and shall worshippe him in hostes and in giftes God worshiped by workes Luke v. 2. c. 37. Who departed not from the temple by fastings and praiers seruing night and day CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Ioan. 4. v. 23. Therefore God is so serued inspirit and trueth that as this worshippe doth not exclude the outward acts of pietie and workes of charitie towards our neighbour wherewith we worshippe and serue God in iustice so c. PROTESTANTS EXPRESSELY DENIE Luther delibertate Christiana to 2. fol. 5. For we do not Not glorified by workes glorifie God by working but by beleeuing Ibid. cont Regem Angliae fol. 334. God is serued by faith onely De bonis operibus Not serued by them to 5. fol. 580. Onely faith is the true worshippe of God In c. 1. Ionae to 4. fol. 412. The true God is not serued with workes There is one onely worshippe pleasing to God to will true faith Tindal in Fox before cited God is honoured on all sides in Not worshiped by workes that we count him righteous in all his laws and ordinances and also true in all his promises Other worshippe of God is none except we make an idoll of him Confession of Basil art 13. Faith is the onely true worshippe of God The like saye other Protestants who as we shall see hereafter teach that good works are sinne before God For God is not serued or worshipped with sinne but disserued and dishonored by it THE CONFERENCE Scripture expressely saieth that God is worshipped and serued with good works The same say Catholiks Protestants expressely say that God is not glorified by working that God is not serued by works that faith is the onely true worshippe of God that God is serued by onely faith that onely faith is the worshippe of the true God that there is no other worshippe of God but to beleiue him right in all his laws and true in all his promises ART XV. WHETHER GOD DO ACcount those good workes which are not commanded SCRIPTVRE EXPRESSELY AFFIRMETH. Mark 14. v. 3. and 6. There came a woman hauing an alabaster box of ointment of pretious spike-nard and breaking the A worke not commanded good in Gods sight alabaster box she powred it out vpon his head But Iesus saied let her alone why do you molest her She hath wrought a good worke vpon me 1. Corint 7. 25. And as concerning virgins a commandment of our Lord I haue not but counsell I giue CATHOLIKS EXPRESSELY AFFIRME Card. Bellarmin l. 2. de Monachis c. 16. God is worshipped with euerie act of vertue though not commanded yet done for God PROTESTANTS EXPRESSELY DENIE Confessio Heluet. c. 16. God liketh not workes and worshippes chosen by vs. And Confessio Saxon. c. 17. We teach that works as they say not due are no worshippe of God Luther Postilla in festo S. Ioan. fol. 92. Nothing pleaseth Workes not commanded not pleasing to God God vhich is done without his commandment Melancthon in Disput to 4. p. 602. Works not commanded from heauen are no worhippe of God Caluin 4. Institut c. 13. § 2. All voluntarie worships which we deuise without his commandment are abhominable to God In Rom. 5. v. 19. They dote who vaunte to God of their works deuised by themselues who esteemeth them no more then dung Lobechius in Disput 9. p. 184. Without Gods commandment Nor good a worke though done with neuer so good intention nor forbidden nether is nor can be good THE CONFERENCE Scripture expressely affirmeth that S. Magdalens anointing of Christ though not commanded was a good worke gratefull to him that virginitie is good though not commanded The same saye Catholiks Protestants expressely teach that God liketh no worke not commanded by him that no worke not commanded is any worship of God that no worke whatsoeuer not commanded of God is good that what we do without Gods commandment is no more respected of God then dung and is abhominable to him ART XVI WHETHER GOD BE PACIfied with good works SCRIPTVRE EXPRESSELY AFFIRMETH. 〈…〉 11. and. 13. But Moyses besought the Lord his God pacified by workes God saying why 〈…〉 furie angrie against thy people c. And our lord was pacified 〈…〉 the euill which he had spoken against his people 2. Paralipomen 30. v. 18. and 20. And 〈…〉 for them saying c. Whome our Lord heard and was pacified to the people Psalme 105. v. 30. And Phinees stood and pacified and the slaughter ceased Ezech. 43. v. 27. The preists shall make your holocausts vpon the altar and those which they offer for peace and I will be pacified toward you saieth our lord God CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Matth. 17. v. 21. Diuers examples in Scripture do teach vs the force and power of fasting ioyned with praier for to pacifie God PROTESTANTS EXPRESSELY DENIE Luther in c. 1. Ionae to 4. fol. 411. Papists haue an opinion that God can be pacified with our good workes whē as there is no No God that is pacified by workes where such a God In Galat. 2. to 5. fol. 363. The workes which I do according to Gods law do not pacifie his wrathe but prouoke it Workes prouoke Gods wrath Caluin 4. Inst c. 15. § 4. It is the doctrin of the Scripture that our good works are alwaies stained with
Infants are saued by Gods election albeit they be taken out of this life not only without baptisme but also without faith See more art 15. Scripture What shall it profit if a man say he hath faith but hath not workes Shall his faith be able to saue him Protestants Faith iustifieth without good workes Faith void of good workes is imputed to iustice See more art 17. Scripture Whosoeuer beleiueth that Iesus is Christ is borne of God Abraham beleiued and it was imputed him to iustice Protestants Faith doth not iustifie vs by the worke beleife Not iustifieth See more art 18. Scripture To him that beleiueth in him who iustifieth the Faith reputed to iustice impious his faith is reputed to iustice Protestants The act of beleiuing is not our iustice Not the Not reputed act or worke of our faith that is our beleife iustifieth vs. See more art 19 Scripture Of the Princes also manie beleiued in him but for Certaine princes beleiued They beleiued not Manie beleiued They beleiued not Faith cause of Saluation Not cause thereof SimoÌ„ Magus beleiued He beleiued not Faith by hearing Not by hearing the Pharises they did not confesse Protestants We do not graunt that thoses Princes had true faith We denie that they truely beleiued See more art 20. Scripture Ihon. 2. Manie beleiued in his name Protestants Their faith was not true but hypocrisie See art 20. cit Scripture Thy faith hath made thee safe Protestants Faith doth not worke cause or procure our Saluation See more art 16. Scripture Simon Magus also him selfe beleiued Protestants Some beleiue not at all as Simon Magus He was quite faithlesse indeed he beleiued not See more art 21. Scripture Faith is by hearing Protestants Faith cometh not by the labour of the preachers Faith riseth of the Scripture alone not of the authoritie of the Church Faith can not be gotten by words See more articul 22. Scripture For a time they beleiue and in time of temptation Faith some time lost they reuolt Protestants True faith can neuer be lost It cannot be by Neuer lost anie means that those who beleiue should leese their faith See more art 23. Scripture reporteth that Christ saied to Thomas Be S. Thomas faith not incredulous but faithfull And that Thomas saied Vnlesse I see c. I will not beleiue Protestants Faith was not vtterly extinct in Thomas Faith He lost it not lay in his hart See more art 23. cit Scripture He that beleiueth in the Sonne hath life euerlasting Faith rewarded Protestants There is noe reward to faith No reward can be Not rewarded rendred to faith See art 24. Scripture Reporteth that Christ saied to the woman The womans faith pure who touched the hem of his garment Thy faith hath made the safe Protestants It may be that some errour or vice was mingled Not pure with the womans faith Perhaps she slipt a litle out of the way See more art 25. CHAPTER XIV OF GOOD VVORKES IN GENERAL SCripture saieth to a sinner beleiuing that there is one Some workes of a sinner good God Thou doest well and Rahab the harlot was not she iustified by workes Protestants VVhat workes soeuer goe before iustification None good are euill What can sinners alienated from God doe but is execrable in his iudgment See more art 1. Scripture In all these things Iob sinned not with his lips The iust sinne not in euerie worke In euerie worke Good workes sweet before God Vnsweet Protestants The iust man sinneth in euerie good worke All saints in euerie good worke do sinne See more art 2. Scripture Noë offered holocaustes vpon the altar and our lord smelled a sweell sauour Protestants Our workes stincke before God if they be called to a strait account Whatsoeuer we can giue to God is stenchie See more art 3. Scripture Remember how I haue walked before thee in trueth Some workes perfect and in a perfect hart Protestants All our good workes are imperfect They are None perfect partely euill See more art 4. Scripture Phinees stood and pacified and the slaughter ceased Some workes iust before God None iust before hmi and it was reputed to him vnto iustice Protestants Who make their workes euen those which they imagin to doe by the grace of Christ iustice before God make idols of them See more art 5. Scripture What is our hope or ioye or crowne of glorie Are Glorie before God not you before our lord Iesus in his coming Protestants It can not be that anie haue glorie before God Not glorie before him See more art 9. Scripture He who ioyneth his virgin in matrimonie doth Some workes better then others None better then others Some workes counselled None counselled well and he who ioyneth not doth better Protestants Before God there is no worke better then other See more art 10. Scripture As concerning virgins a commandment of our Lord I haue not but counsell I giue Protestants There are not some precepts and others counsells See more art 11. Scripture If you will not forgiue men nether will your Father Some workes necessarie to forgiuenesse Not necessarie forgiue you your offenses Protestants The pardon which we aske to be giuen to vs dependeth not vpon that which we giue to others See more artic 12. Scripture Patience is necessarie for you that doing the will Some necessarie to saluauation Not necessarie Some profitable None profitable of God you may receaue the promise Protestants Good workes are not necessarie to saluation See more art 13. Scripture Pietie is profitable to all things hauing promise of the life that now is and of that to come Protestants To teach that workes are holesome and profitable is diuellish and apostaticall from faith workes are vnprofitable to Christian iustice and likewise to saluation See more art 14. Scripture Be ye in nothing terrified of the aduersaries which Affliction cause of saluation to them is cause of perdition but to you of saluation and this of God Protestants The Scripture no where teacheth that the afflictions Not cause of saluation which the Saints suffer of the wicked are cause of their saluation See more art 15. Scripture Possesse you the kingdome prepared for you For I Workes cause of enioying heauen Not cause was an hungred and you gaue me to eate Protestants None shal be saued for his workes The kingdome of heauen is not giuen for good workes The iust are not rewarded for the workes of iustice which they haue done See more art 15. cit Scripture Labour that by good workes you may make sure Workes make cerâ—aintie of saluation They make it not your vocation and election Protestants We are vtterly vndone if we be sent to our workes when we must seeke the certaintie of our saluation See more art 16. Workes cause that God loueth vs. Not cause Scripture The Father him selfe loueth you
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
his commaÌ„dements which it saieth plainely but onely that they ought to keepe them Wherefore I thus argue They who besides the foresaied direct opposition to the expresse words of holie writt are also forced to expound that by Ought to be which the Scripture plainely saieth Is contradict the true meaning of the holie Scripture Protestants doe so Thererefore c. CHAPTER XIV THAT WORDS OF SCRIPTVRE SIGnifying a true thing they expound of an apparent or shew MY 19. proof shal be because words of Scripture which signifie a true thing Protestants are compelled to expound of an apparent or shew before men Thus they delude the words of Scripture which teach that Sacraments or good works doe iustifie or redeeme sinnes that euill or reprobate men may beleiue or be in the Church that reprobates may be iustified doe good workes and the like When the Scripture saieth 10. v. 10. With the mouth confession is made to saluation Luther apud Schlusselburg to 7. To saluation 1. to a signe thereof Catal. p. 234. answereth to wit to testifie saluation obtained by faith Kemnitius ib. p. 559. Paul speaketh so that confession saueth to shew what kind of faith obtaineth eternall life to wit firme and effectuall Wigandus ib. p. 746. The sense is By faith saluation is apprehended but by month is manifested and confession of saluation vttered Et P. Martyr in 1. Cor. 12. Saluation is attributed to confession because thence it beginneth to be declared as by an outward signe He would 1. He made such shew Luther in Postilla in Festo Stephani writeth thus What he here saieth How often would I gather together thy children as c. signifith that God delt so with the Iews as no man could thinke or imagin otherwise then that the earnestly would gather them For he behaued himselfe as a man should who indeed would it And Postilla in Dom. 1. Aduentus those words Redeeme thy sinnes by almes he thus expoundeth Shew that they are blotted out And Dom. 4. post Trinit those words Luke 6. Forgiue and yee shall be forgiuen in this sorte If I forgiue that forgiuenesse maketh meassured of the sinceritie of my faith and certifieth me and declareth my faith And in Dom. 9. Make your selues freinds of the mammoÌ„ of iniquitie that is by outward almes openly shew your faith whereby you may get freinds that poore men may be witnesses of your manifest worke that you beleiue sincerely Schlusselburg tom 7. Catal. p. 235. writeth thus Sorrow Worketh 1. sheweth according to God worketh pennance of worke to saluation that is according to Luthers interpretation is such a worke as testifieth of saluation And pag seq The saying of Ioel Euerie one that calleth vpon the name of the Lord shal be safe hath this meaning that calling vpon the Lords name is a testimonie of saluation receaued by faith Brentius homil 1. in Dom. 13 post Trinit writeth that that speach of Iosias 4. Reg. 23. He returned to our Lord in all his heart is to be vnderstood what Iosias was in the iudgement of men for the gouernement of his kingdome not what he was in the iudgment of God for his priuate faultes Reineccius to 4. Armat c. 15. those words Rom. 2. Gentils who haue not the law doe naturally the things of the law expoundeth of politike philosophicall and Pharisaicalliustice Kemnitius in locis tit de Argument part 2. saieth that those words Deuter. 6. It shal be iustice to vs before God if Iustitie 1. in title we keeepe his commandments are ether meant of legall iustice or that though our iustice be vncleane yet God giueth it the title of Iustice He would say that the keeping of the commandements is ether onely legall iustice or onely iustice in name sake And of the fast of Phinees he saieth of it selfe it could not haue the title of iustice but was reputed as a deed iustly done Herbrand in Compend Theol. loco de bonis oper If the letter Redeeme thy sinnes by almes be vrged it is cleare that the sense of those words are contrarie to the scope of the whole Scripture and to the analogie of faith But this is the proper and true meaning of the place of Daniel Beleiue God to be Redeemâ— 1. Shâ—w â—hy faith be angrie with sinne and to be appeased with the iust that is the beleiuers and shew this faith to be true by workes In like sorte speaketh Hunnius l. de Iustif p. 198. of those words Tobie 4. Almes deliuereth from all sinne and from death Zuinglius respons ad Confess Lutheri tom 2. fol. 477. Those sayings of Paul which he allledgetb out of Ephes 5. and Cleanse 1. Signifie cleansing Tit. 3. of the waters cleansing by the word and of the lauer of regeneration they vndestand not to be enallages that is changings of functions by which it vseth to be attributed to signes which they signifie onely Caluin in Ioan. 15. v. 2. those words Euerie branch in me c. expoundeth thus I answere manie are held by the opinion of meÌ„ to be the vine which indeed haue no roote in the vine In c. 16. vers 27. We are saied to be loued of God whiles we loue In. 1. in mens opinion Christ because we haue a pledge of his fatherlie loue In Actor 8. v. 13. He beleiued he expoundeth He thought he beleiued In Iust 1. in outward shew Ezech. 18. ver 24. How doth Ezechiel meane that the iust fall away This question is soone answered because he treateth not of the liuelie roote of iustice but of the outward shew or apparence In Ephes 5. v. 26. That Paul saieth we are washed by baptisme is because there God testifieth our washing vnto vs and with all doth what he sheweth In Colos 2. v. 12. We are buried together with him by baptisme he speaketh after his manner attributing the efficacie to the Sacrament lest it should in vaine signifie that which is not In Iacob 2. vers 23. He is iustified by workes Iustified 1. Knowne that is by the fruites his iustice is knowneand approued De Praedest pag. 714. It is no meruaile if the Scripture esteeming Sauls workes by the outward shew commendeth his innocencie and honestie Et 3. Instit c. 4. § 36. That to redeeme Dan. 4. is rather referred to men then to God And the same he saieth of that of Salomon Charitie couereth sinnes and of other such places Beza in Colloq Montisbel p. 388. We say that baptisme of water is the lauer of regeneration that is signifieth the inward RegeneratioÌ„ 1. Signe thereof regeneration In 1. Tim. 4. v. 1. It is one thing truely to embrace Christ an other onely with mouth to professe Christ with Simon Magus and Iudas and yet these are saied euen to beleiue to wit according to the common vse of speach because they seeme to beleiue In Math. 19. ver 2. If thou wilt be perfect c. That is if thou wilt
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
death to be destroied right who say that it is false that God created some to life others to death onely that he might shew his mercie in them and his power and iustice in these cap. 4. He createth some to this end to be destroied c. 6. That one is saued or damned we must needes confesse that Gods will was and is the cheefest Et apud Schusselburg l. 4. Theol. Caluin art 8. Gods will is the first and vnauoidable Gods will the first cause of perdition cause of the perdition of them that perish And l. 3. de natura Dei c. 4. q. 4. As for that place of wisdome Death entred into the world by the enuie of the Diuel and if there be any such others in which death is attributed to the Diuel as to the Author we answere that it doth not follow that God willeth God author of death not death or is not the author of it For the same effect may proceed from diuers causes Bucanus l. 4. Syntagm c. 10. The cause efficient and mouing for which the decree of affirmatiue or negatiue reprobation was made of God is not sinne The true and onely mouing cause for which the decree of reprobation was made is Gods pleasure or free will See manie more like sayings of Protestants in my Latin booke l. 1. art 22. THE CONFERENCE Scripture expressely saieth that God of him selfe will not the death of the impious or of him that dieth yea God sweareth that he will not his death and the Scripture addeth that God made not death that it entred by the Diuel that impious men are not necessarie for God The same say Catholiks Protestants expressely say the contrarie that God will the death of a sinner with his vnsearchable will that he is the Author of death that he created men to perdition death and damnation that he is the beginning the first vnauoidable cause of the perdition of them that perish That he predestinateth to death whome he would and why he would that sinne is not the cause of the decree of damnation That sinne is nether efficient nor mouing cause of negatiue or affirmatiue reprobation but onely the pleasure and free will of God ART XXIII WHETHER GOD DAMNETH men for sinne SCRIPTVRE EXPRESSELY AFFIRMETH. Matth. 25. v. 41. Then he shall saye to them also that be at God damneth for sinne his left hand Get ye away frō me you cursed into fire euerlasting For I was an hungred and you gaue me not to eate c. CATHOLIKS EXPRESSELY AFFIRME C. Bellarmin l. 2. de Grat. lib. arb c. 16. The Scriptures euerie where teach that by the iust iudgment of God euerlasting punishment is rendred vnto sinne PROTESTANTS EXPRESSELY DENIE Luther l. de seru arb tom 2. fol. 461. This most of all offendeth God damneth men for his mere will Respecteth not deserts in those that are to be damned Damneth those that deserue not common sense or naturall reason that God for his mere will doth forsake harden and damne men Fol. 465. Let vs I pray you feigne that God must be such a one as respecteth deserts in them who are to be damned Shall we not in like manner auouch and graunt that he respecteth deserts in them who are to be saued And fol. 466. It is now incomprehensible how it is iust that he damneth them that deserue not and yet is beleeued Zanchius apud Schusselburg l. 4. Theol. Caluin art 8. Here we saye that there is no other cause of mens damnation thē Gods mere pleasure Rennecber 16. The cause of damnation or reprobation is not to be saught in men but Gods will is the cheefest and supreme cause thereof Also Gryneus 16. Sinnes are Sinne not the cause of damnation not the cause why men are damned And Spindlerus 16. Sinne can no way be the cause why men are damned THE CONFERENCE Scripture expressely saieth that men are damned and adiudged to hell fire for sinne The same say Catholiks Protestants expressely say the contrarie that sinnes are not the cause why men are damned that can no way be the cause why men are damned that there is no other cause of mens damnation then Gods mere pleasure that God damneth those who deserue it not that he respecteth not deserts in those that he damneth that he damneth men for his mere will And thus much of Gods inward and outward acts toward sinne good works and mankinde let vs now see something of his power ART XXIV WHETHER GOD BE ALmightie and can doe all things SCRIPTVRE EXPRESSELY AFFIRMETH. Genes 17. v. 1. Our Lord appeared vnto him and saied vnto God is almightie him I am the God almightie Iob. 42. v. 2. I know thou canst doe all things Mathew 19. v. 26. With God all things are possible The same is repeated Marke 10. and 14. Luke 1. vers 36. There shall not be impossible with God any word CATHOLIKS EXPRESSELY AFFIRME Card. Bellarmin l. 3. de Euchar. c. 2. All diuines write that Gods power is not absolute God is saied to be almightie because he can do all that implieth not contradiction SCRIPTVRE EXPRESSELY AFFIRMETH. Caluin in Resp ad Nebulon. p. 730. Caluin euerie where earnestly reiecteth that deuise of Gods absolute power which the Sophisters prate of in their scholes Which he repeateth de Praedest 728. de Prouid 755. 1. Inst c. 17. § 2. l. 3. c. 23. § 2. in c. 25. Isaiae Beza cont Heshusium vol. 1. p. 299. That saying of thine All thinges are possible to God hath some exception P. 300. You forsouth shall teach vs that Gods omnipotencie must not Gods omnipotencie limited Some things impossible to God be tied to that order which willingly he hath appointed to him selfe And pag. 302. He saieth that God can no more put Christs bodie in two places at once then he can make new Gods In Colloq Montisbel p. 27. God cannot make that Christs bodie be substantially in many places at one time Lib. quaest vol. 1. p. 658 God cannot make that one and the same bodie be substantially in many places or in any place not coextended to the place Which also he repeateth Respons ad Acta Torgens vol. 3. p. 60. Peter Martyr Respons ad Gardiner obiect 11. We complaine that you alwaies obiect Gods power whereas this Christs To which Gods power doth not extend Gods omnipotencie not without exception Beareth not some things bodie to be at once in manie places is of that kinde of things to which Gods power doth not extend And lib. 1. Epistolarum Zanchij pag. 408. We warne the godlie that Gods omnipotencie which we beleiue is not to be beleiued without all exception Sadeel ad art 14. aburat We haue shewed that Christs bodie cannot be really present in many places at once and that Gods omnipotencie cannot beare this And yet these men say that their faith can make present things that are to come absent and farthest of as
Sadeel speaketh Lib. de Sacrament Manducat p. 300. Beza l. de vnione hypostat vol. 3. p. 97. Apol. 1. cont Saintem Martyr in locis class 2. c. 16. § 12. in Disput Oxionensi p. 227. l. 1. epist Zanchij pag. 411. Whitaker l. 2. cont Dur. sect 8. Wherevpon iustly saied Smidelin the Lutheran vnto Bezâ— in Colloq Montisbel p. 26. They giue greater power to their faith then to God Tilenus in Syntagm c. 7. Who pretend that Christ with Someâ—hings repugne to Gods power his bodie did penetrate the stone that couered his tombe or the dores shut do affirme that which repugneth to the nature of a glorified bodie and to Gods power in working miracles Dareus cited by Smidelin in Colloq Montisbel p. 178. by Schusselburg l. 1. Theol. Caluin art 3. Christ could not so much as will that his bodie were at once in manie places because he could not performe it And when C Bellarmin did argue in this sorte God in the booke of Numbers ca. 5. did giue water power to kill adulteresse weomen and c. 21. gaue the brasen serpent vertue to cure therefore he can giue the word of baptisme vertue to change the water Daneus answereth Controu 3. c. 20. in these words God can not giue that power to any creatures vnlesse he make them true God cannot make water to kill and substantiall Gods and transfuse his power into them It is false that water Numb 5. had power to kill or the brasen serpent Numb 25. had power to cure Besides many Protestants say that God cannot giue to the Sacraments power to worke grace nor to men power to forgiue sinnes or to worke miracles and such like THE CONFERENCE Scripture expressely saieth that God is almightie that he can do all things that all things are possible to him and nothing impossible The same say Catholiks Protestants expressely say the contrarie that God hath no absolute power that the saying of Scripture All things are possible to God hath some exception that his omnipotencie is tied to an order that he can not put a bodie in manie places at once or not extensiuely in place that he cannot giue to water power to kill that his omnipoteÌ„cie beareth not some thing extendeth not to some thing and that some things repugne vnto it ART XXV WHETHER GOD CAN MAKE a Camelle passe through a needls eye SCRIPTVRE EXPRESSELY AFFIRMETH. Marke 10. v. 25. 26. It is easier for a Camelle to passe through God caÌ„ make a Camelle passe through a needls eye a needles eye then for a rich man to enter into the kingdome of heauen With men it is impossible And Matth. 19. This is impossble but not with God CATHOLIKS EXPRESSELY AFFIRME Card. Bellarmin lib. 3. de Euchar. cap. 6. The Pelagians saied that it was impossble for a Camelle remaining a Camelle to passe through a needls eye but not if he were lessened to the smalnes of a thred This is refuted because it is not impossible with men for a Camelle to passe through a needls eye if he cease to be a Camelle and be changed into a small thred PROTESTANTS EXPRESSELY DENIE Willet Controu 13. q. 1. pag. 609. It is not proued out of It is impossible to God this place that God caÌ„ draw the huge bodie of a Camelle through a needle remaining still of that bignesse no more then that it is possible for God to bring a proud rich arrogant man to heauen his affections not altered both these are impossible to God And the same say Spalatensis l. 5. de Repub. c. 6. nu 179. Bel in his Iesuits Antepaste p. 47. and others Beza in Marc. 10. ver 26. Can God make that a Camelle remayning such as it is by nature may passe through a needls eye No. Bucanus in institutio loc 48. pag. 797. God can make that a Camelle passe through a needls eye but not leauing him such as he is by nature but making him so small as is needfull THE CONFERENCE Scripture expressely saieth that God can make a Camelle passe through a needls eye Catholiks say the same Protestants saie that God can not make a Camelle passe through a needls eye as long as he retaineth the bignesse of a Camelle ART XXVI WHETHER THAT BE possible to God which shall neuer be SCRIPTVRE EXPRESSELY AFFIRMETH. Mathew 3. ver 9. I tell you that God is able of these stones to God can do that which shall neuer be raise vp children to Abraham Mathew 26. vers 53. Thinkest thou that I cannot aske my Father and he will giue me presently more then twelue legions of Angels CATHOLIKS EXPRESSELY AFFIRME Card. Bellarmin lib. 3. de Euchar. cap. 2. The Scriptures do most plainly teach that God can do manie things which he will neuer do PROTESTANTS EXPRESSELY DENIE Beza in Colloq Montisbel p. 25. We say that God is so almightie for so much as belongeth to his power considered by it He cannot do that which he hath not decreed to doe His power must be measured by his will selfe as he cannot do that indeed which he hath decreed not doe Ministri in Colloq Parisiens die 5. The omnipotencie of God must be measured according to his will and things which belonge to his nature The same insinuateth Caluin 1. Institut c. 16. § 3. Where he will not admitt any omnipotencie of God but onely that which is effectuall operatiue and is continually working THE CONFERENCE Scripture expressely saieth that God can doe that which he will not doe The same say Catholiks Protestants expressely say that he can not doe that which he hath decreed not to doe that his omnipotencie must be measured according to his will that he hath no omnipotencie but that which is continually working ART XXVII WHETHER GODS TRVE Miracles be a sufficient testimonie of truth SCRIPTVRE EXPRESSELY AFFIRMETH. Ihon. 5. vers 36. But I haue a greater testimonie then Ihon Gods miracles a sufficieÌ„t testimonie For the workes which the Father hath giuen me to perfit them the verie workes themselues which I doe giue testimonie of me that the Father hath sent me Cap. 10. ver 38. If I doe not the workes of my Father beleiue me not But if I doe and if you will no beleiue me beleiue the workes Luke 11. v. 20. But if I in the finger of God do cast out Diuels surely the kingdome of God is come vpon you Marke 16. v. vlt. But they going forth preached euerie where our Lord working withall and confirming the worke with signes that followed CATHOLIKS EXPRESSELY AFFIRME Card. Bellarmin lib. 4. de Ecclesiast cap. 14. A miracle is a sufficient testimonie and where is a true miracle there is true faith PROTESTANTS EXPRESSELY DENIE Whitaker Controu 2. quaest 5. cap. 12. pag. 528. I say No miracle is a sufficient testimonie that out of nether kind of miracles true or apparent there can be taken a sufficient testimonie or a certaine argument gathered
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
de Mysterio Trinit to 1. fol. 418. God exacteth Iustice of the the law is dung before God Vncleane the ciuill iustice of the law and in earnest commandeth it though he know that before him it is dung Wigandus in Methodo Doctrinae c. 12. Our good workes are vncleane are dung Vrbanus Regin in Interpr loc com to 1. f. 43. Our workes Filthie generally art filthie Illyricus in Claue Scripturae part 2. tract 6. saieth that Our workes are rifraffe or outcasts vertly vncleane and that they need cleansing Schlusselburg to 7. Catal. Haeret. p. 55. Paul will haue all his righteousnesse to be accounted reiected and contemned as dung and outcasts and Isaias a defiled cloute Caluin in Refut Serueti p. 651. Whē I teach that workes are Stinke before God alwaies mingled as it were with some dreggs so that they stincke before God if they be called to a streit account he saieth that I blaspheme against the Spirit The like he hath de vera Ref. p. 317. Et 3. Instit c. 14. § 16 The Scripture teacheth that all our iustices do stincke in the sight of God vnlesse they draw some good smell from the innocencie of Christ Et c. 12. § 4. Workes if they be iudged according to their worth are nothing but pollution and filth Et concione 158. in Iob Whatsoeuer we can giue to God is stenchie Bucer in Epitome Doctrinae Argent art 9. All Saints account for nothing and dung what good soeuer they did Pareus l. 1. de Iust c. 19. The Apostle simply opposeth the iustice of faith or by faith or the iustice of Christ and God with which alone he wil be found in Gods iudgment against all his workes present past and to come accoūting them all farre lesse for nothing for dung Againe Hitherto the Apostle casting away all his workes as dung is no more blasphemous then the whole Propheticall Church was blasphemous calling all her iustices a defiled cloute which is as filthie a thing Let Bellarmin goe now and crie blasphemies that we call his workes and iustices dung Et l. 2. c. 12. saieth That inherent iustices euen in the state of grace are filth euen all in the rigour of Gods iudgment THE CONFERENCE Scripture expressely faieth that the good workes of the Iust are a sweet odour a most sweet odour a smoake of incense before God The same say Catholiks Protestants expressely say that the good workes of the Iust in the sight of God are filth dung nothing but pollution filth and dung that they are stenchie do stinck before God if they be thoroughly examined that inherent iustices are filth ART IV. WHETHER THE GOOD workes of the Iust be perfectly wholy and intirely good SCRIPTVRE EXPRESSELY AFFIRMETH. Isaie 38. v. 3. Ezechias praieth in these words I beseech Ezechias walked in a perfect hart thee Lord remember I pray thee how I haue walked before thee in trueth and in a perfect hart and haue done that which is good in thine eyes 3. Reg. 11. vers 4. Nether was his hart perfect with our Lord Also Dauid his God as the hart of Dauid his father cap. 15. vers 4. Because Dauid had done right in the eyes of our Lord. 1. Ioan. 4. v. 12. If we loue one an other God abideth in vs and Charitie perfiled his charitie in vs is perfited c. 2. v. 5. But he that keepeth his word in him in verie deed charitie of God is perfited CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 4. de Iustif c. 10. All Catholiks teach that the workes of the iust are simply and absolutely iust and in their manner perfect though not in that perfection but that they may increase PROTESTANTS EXPRESSELY DENIE Whitaker l. 8. cont Dureum sect 89. There is no intire good No intire good in this life of ours in this life l. 9. sect 34. Our workes are manie waies vitious and are not answerable to the perfection of Gods law Ad Ration 8. Campiani In euerie action of man though notable Some vice in euerie act there is some vice which wholy marreth the action and maketh it odious to God if it be examined by the weight of his iustice Perkins in Gal. 5. ver 17. The workes of the regenerate are in In parte euill parte euill Confessio Wittembergens c. de Bonis operibus All the Imperfect good workes which we doe are imperfect nor one can bear the seueritie of Gods iudgment Confessio Augustana c. de operibus The new obedience is farre from the perfection of the law And Apologia eiusdem cap. de Implet legis Our workes are vncleane and need mercie Confessio Heluet. c. 16. There are manie thinges vnworthie Haue manie imperfections of God and very manie imperfections are found in the workes of Saints The like hath Confessio Belgica art 14. and Scotica Defiled art 15. Luther in Gen. 15. to 6. Thy workes are alwaies defiled imperfect and polluted Kemnice 1. part Exam. tit de Iustif Inherent iustice in this life is onely begunne imperfect and vncleane Zuinglius in Marci 10. tom 4. In the iudgment of God all Impure our workes though neuer so good wil be found impure and vncleane Peter Martyr in 1. Cor. 7. ver 19. We do nothing how good Spotted and holie soeuer it seeme to be which indeed is not spotted with manie vices Againe As workes come from vs they are disgraced with infinit filth Caluin l. de lib. arb p. 141. There was neuer anie good worke Lame which euerie way pure and perfect wholy wanted any spot In Math. 5. v. 12. What good worke soeuer cometh from the best mē is lame and vitious In Actor 6. v. 11. The workes of Saints haue alwaies some fault mingled with them The like he hath often times Beza in Confess cap. 4. sect 19. So great is Gods goodnesse that he doth not onely not dislike our workes though most imperfect but also so farre alloweth them as he vouchsafeth them reward Vrsinus in Catechismo q. 62. Our best workes in this life are imperfect and consequently defiled with sinne Pareus lib. 4. de Iustif cap. 10. They proue that the workes of Saints are imperfect and consequently sinnes c. 15. The workes of the Iust haue an imperfect goodnesse their goodnesse whatsoeuer is polluted with the filth of our flesh like as water passing through a filthie channell Et Prooemio in l. 5. The good workes of the iust are not absolutely good but alwaies polluted with inhabiting sinne THE CONFERENCE Scripture expressely teacheth that the good workes of the Iust are good and right in the eyes of God that the charitie of those who loue one an other and keepe Gods word is perfect that Ezechias walked before God in a perfect hart that Dauids hart was perfect before God The same say Catholiks Protestants expressely teach rhat the good workes of the Iust are farre from perfection that there are manie imperfections in
to the parte of Saintes that some are worthie to walke with God in white The same say Catholiks Protestants plainely say that there is no worth at all in good workes that they are vnworthie to come in Gods sight ART VII WHETHER LIFE EVERlasting or reward be promised or giuen to good workes or good workers SCRIPTVRE EXPRESSELY AFFIRMETH. Mathew 20. vers 8. Call the worke men and pay them Hire giuen to workes their hire 1. Tim. 4. v. 8. Pietie is profitable to all things hauing promise Life to come promised to pietie of the life that now is and of that to come Apoc. 2. v. 7. To him that ouercometh I will giue to eate of the tree of life 2. Paralipomen 15. vers 7. For there shal be reward to Reward to workes your worke Math. 25. v. 34. Come ye blessed of my Father possesse you the The Kinkdome giuen for workes kingdome prepared for you from the foundation of the world For I was an hungred and you gave me to eate c. CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 5. de Iustificat c. 3. The Scripture in expresse words saied that this reward is giuen to the worke not to the promise onely PROTESTANTS EXPRESSELY DENIE Zuinglius in Lucae 13. to 4. Workes are not the things to Saluation not giuen to workes Nor heauenlie rewards which God giueth euerlasting safetie Author libri de Iustif to 5. doctrinae Iesuiticae p. 240. It must not be demanded nor granted that heauenlie rewards are giuen to good workes Pareus l. 5. de Iustif c. 3. I say that it is a false glose Call the Nor life euerlasting workmen giue them their hire that is giue the workmen life euerlasting Againe I denie also that life euerlasting is giuen to workers Ministers of Saxonie in Colloq Aldeburg pag. 162. You neuer reade in the Scripture That euerlasting life is giuen to good workes THE CONFERENCE Scripture expressely saieth that hire is giuen to workmē that to him that ouercometh is giuen to eate of the tree of life that to pietie is promised both this life and the next that there is reward to workes The same say Catholiks Protestants expressely say that life euerlasting is not giuen to workmen that it is a false glose Giue the workmen their hire that is giue workmen life euerlasting that God giueth not eternall life to workes that he giueth not heauenlie rewards to workes ART VIII WHETHER GOOD WORKES of the Iust be meritorious before God SCRIPTVRE EXPRESSELY AFFIRMETH. Eccles 16. v. 15. All mercie shall make place to euerie man Merit in good workes according to the merit of his workes Hebr. 13. ver 19. And beneficence and communication do not God promerited forgette for with such hostes God is promerited CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 6. c. 16. We must beleiue that nothing is wanting to those that are iustified whereby fully they may not be iudged to haue truely merited life euerlasting in due time by the workes which are done in God so they departe hence in grace PROTESTANTS EXPRESSELY DENIE Confessio Wittenberg c. de Iustif Before the tribunall of God where true and eternall iustice and saluation is handled No place at all for merits there is no place at all for the merits of men Confessio Belgica art 15. We do good workes but not to Merit is vanitie merit any thing by them For what can we merit Confessio Scotica art 15. Whosoeuer brag of merit of their workes brag of vanitie Perkins Cathol reform Contr. 5. c. 1. We renounce all personall All personall merit renounced merits that is all merits within the person of any mere man c. 2. It must needs be a fanaticall insolencie for any man to imagin that he can by his workes merit eternall life who cannot We cannot merit bread merit bread Luther de Seruo atbit tom 2. fol. 480. There is no merit at all Zuinglius in Exposit Fdiei to 2. f. 558. It is manifest that the names of Merit and Reward are in the holie Scripture but in steed of a liberall guift Caluin 3. Instit c. 16. § 2. We take from men the opinion of meriting c. 7. § 3. The workes of Gods seruants perpetually deserue Not one drop of merit rather shame then praise In Rom. 4. v. 2. Who then of vs will chalenge one drop of merit In Gal. 6. ver 8. I say that they are not onely vnworthie of the basest reward but wholy worthie to be damned Beza in Ioan. 1. v. 9. Where are merits which we may bring before Away with the name of merit God Et l. Quaest vol. 1. p. 681. Away with the name of merit which is directly contrarie to grace Et 690. Thou shall not find in any place of the Scripture the name of merit Scarpe de Iustific Contr. 15. We say that the workes of the Nether condigne nor cōgruoue merit faithfull in Gods sight are no way meritorious ether condignely or congruously THE CONFERENCE Scripture plainely saieth that euerie one shal be rewarded according to the merit of his workes that God is promerited by good workes The same say Catholiks Protestants say that there is no merit at all not a drop of merit in our workes that we cannot merit bread not the basest reward that our works are no way meritorious nether condignely nor congruously Which some Protestants confesse to be contrarie to Scripture See libro 2. cap. 30. ART XI WHETHER THE IVST may glorie in God of their good workes SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Cor. 1. v. 30. He that doth glorie may glorie in our Lord. We may glorie in God c. 9. v. 15. It is good for me to die rather then that any man should make my glorie void Galat. 6. vers 4. Let euerie one proue his owne workes and so in himselfe onely shall he haue glorie and not in an other 2. Thessalon 2. versus 19. and 20. For what is our hope or ioy or crowne of glorie Are not you before our Lord Iesus in his coming For you are our glorie and our ioye 2. Corinth 1. v. 12. For our glorie is the testimonie of our In the testimonie of our conscience concience CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Rom. 3. ver 21. Abraham had workes by which he might glorie before God Cardinal Bellarmin libro quinto de Iustification cap 5. Faith excludeth all their glorying who glorie in themselues as if they could worke iustice by their owne strength and had of themselues all the good which they haue but it excludeth not the glorying of them who glorie in our Lord. PROTESTANTS EXPRESSELY DENIE Luther postilla in Natali Dom. fol. 374. There is no cause No glorie in anie worke why we should glorie neuer so litle in these works but rather that we should blush Caluin in Com. 4. vers 2. Abraham had not whereupon to glorie before God In cap. 3. vers
27. Without doubt he saieth that glorying is excluded because we can bring forth nothing that is our owne which is worthie of the approbation or commendation of God Againe When we come to the rule of faith all All glorying in workes cast downe glorying of workes is cast downe The like he hath 3. Instit c. 14. § 16. and 17. Peter Martyr in Rom. 3. The will of God taketh great care All glorying excluded of this that all glorying be excluded from vs. Againe Seing God will haue glorying excluded it is cleare how much they erre who maintayne merits In c. 4. It cannot be that any haue glorie before God THE CONFERENCE Scripture plainely saieth that we may glorie in God that euerie one shall haue glorie in himselfe that they to whome we haue done well shal be our glorie before God that our glorie is the testimonie of our conscience The same say Catholiks Protestants plainely say that all glorie of workes is cast downe that all our glorying is excluded that we can haue no glorie before God that in workes there is neuer so litle wherevpon to glorie but rather to be ashamed ART X. WHETHER ALL GOOD workes be equall before God SCRIPTVRE EXPRESSELY DENIETH. Mathew 22. vers 38. Thou shalt loue thy Lord thy God The greatest commandment from thy whole hart c. This is the greatest and first commandment Luc. 10. v. 42. Marie hath chosen the best parte The best parte Well and better 1. Cor. 7. v. 38. Therefore both he who ioyneth his Virgin in matrimonie doth well and he who ioyneth not doth better cap. 12. v. vlt. And yet I shew you a more excellent way cap. 13. v. 13. And now there remayne faith hope charitie these three but the greater of these is charitie CATHOLIKS EXPRESSELY DENIE D. Stapleton in 1. Cor. 7. v. 38. To ioyne in marriage is good not to ioyne is better Could the latter be preferred before the former in more plaine words PROTESTANTS EXPRESSELY AFFIRME Tindal in Fox his Actes pag. 1138. There is no worke better No worke better then other then an other to please God To make water to wash dishes to be a souter or an Apostle all is one To wash dishes and to preach all is one as touching the deed to please God Luther de votis to 2. f. 291. Let vs not distinguish betweene All workes equall with God workes they are equall with God wich are great and litle with vs and amongst themselues In Psal 14. to 3. In faith all workes are equall Againe To one that beleiueth in God all is one whether he fast or pray or serue his brother For he knoweth that he serueth and pleaseth God equally in all things whether they be great or litle workes pretious or base short or long De bonis operibus to 5. ◠578. In this faith all workes are made equall Then falleth downe all difference of workes whether they be great or litle long or short manie or few For workes are not gratefull to God in themselues but for faith Ib. in c. 3. Petri fol. 468 Before God there is no worke better then other but by faith all are made equall Confessio Heluet. c. 29. It is most certaine that these works which in true faith are done of parents by the dueties of marriage and housekeeping do please God no lesse then praiers fasting and almes THE CONFERENCE Scripture plainely saieth that in Gods commandments there is one which is the greatest that in workes there is the best parte good and better greater and excellenter The same say Catholiks Protestants plainely say that before God all workes are equall no worke exceedeth an other that all please God equally that to wash dishes pleaseth God as much as to preach to be a sowter as much as to be an Apostle that the dueties of marriage please God no lesse then praying fasting and giuing of almes ART XI WHETHER ALL GOOD workes be commanded of God SCRIPTVRE EXPRESSELY DENIETH. 1. Cor. 7. v. 25. As concerning virgins a commandment of Some good worke not commanded our Lord I haue not but counsail I giue v. 36. But if anie man thinke that he seemeth dishonoured vpon his virgine for that she is past age and if it must be so let him do that he will He sinneth In the free choice of men not if she marrie CATHOLIKS EXPRESSELY DENIE C. Bellarm. l. 2. de Monachis c. 8. It is the sentence of all Catholiks that there are manie true and proper Euangelicall counsails which are nether commanded nor indifferent but gratefull to God and commended of him PROTESTANTS EXPRESSELY DENIE Confessio Scotica art 14. We affirme that those wholy Onely commanded workes are good No counsails are good workes which by faith are done according to his commandment Luther l. de votis tom 2. fol. 272. Religious men are pursuaded of this sacrilegious and blasphemous opinion of counsails and precepts Againe The counsails which they imagin are for the most parte those whereof Christ speaketh Math. 5. to which adde virginitie and continencie But that all these are not counsails but necessarie commandments this proueth first of all c. In cap. 9. Isaiae to 4. The Turke is better then these who haue brought in this horrible errour of counsails De bonis operibus to 5. fol. 577. There is no worke good but that which God hath commanded Hutterus in Analysi Conf. Augustan pag. 413. Wherefore workes cannot nor must not be called truely good but such as are commanded of God p. 415. Away with that detestable madnesse which the Papisticall Sophisters haue most bouldly bewrayed in making commandments and Euangelicall counsails Caluin in 1. Cor. 9. v. 18. We do not acknowledge any worke to be good and acceptable to God which is not contained in the law of God 4. Instit c. 13. § 12. There is none so small a word vttered of Christ which we must not necessarily obey In Math. 5. v. 44. How preposterous and vnsauourie the inuention of counsails is appeareth c. Beza in 1. Cor. 7. v. 25. I willingly auoid that false distinction betwixt precepts and counsails Daneus Controu 5. pag. 949. There are not some precepts other counsails Volanus l. 1. cont Scargam p. 1005. Those which they call Counsails are precepts counsails of Christ Christ himselfe plainely teacheth to be his earnest precepts which all must obey THE CONFERENCE Scripture plainely saieth that virginitie is not commanded of God but counsailed of the Apostle that one without sinne may marrie his virgin or not marrie her The same say Catholiks Protestants plainely teach that virginitie is necessarily commanded that there is no worke good but that which is commanded that there are no counsails distinct from precepts that the counsails are precepts that they are madde worse then Turkes and blasphemous who distinguish betweene counsails and precepts Which are so plaine against Scripture as diuers Protestants confesse it
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
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
words of Christ but thinke of some other thing and with inward eyes behould them as mysteries And Victorinus ib. In the question of the Supper of the Lord we must looke with the left eye vpon the words of Christ and with the right behould the natures of Christ and the writings of Antiquitie Yee see them professe that the foundation and strength of their opinion is a humane principle that their reasons are to be preferred before Christs words that we must not simply looke vpon Christ words but thinke vpon some other thing that we must looke vpon Christs words with the left eye and with the right vpon nature Which is the very doctrine of Suencfeldius in Schlusselburg art 23. cit Remoue saieth he from thy sight Take and Eate This is my bodie and then consider what is the nature of mans bodie of eating of Sacraments and of ould figures and so thou shalt find most certaine trueth In like sorte they confesse that they learnt not their faith out of Scripture Zuinglius Resp ad Serm. Lutheri to 2. fol. 372. Faith cannot be learnt or discussed out of words but the Protest haue not their faith out of Scripture teacher of it is God and after we haue it deliuered from him we may see the same in words And in Exegesi fol. 347. We do not thinke that faith can be gathered out of words but that faith being the mistresse the words which are set before vs may be vnderstood How I pray you should we gather faith out of words sith we ought not to come to expound Scriptures But being already armed with faith And OEcolampadius in Hospin part 2. Histor fol. 70. I come not to Scripture but being before hand armed with faith Their first shift is to scoffe and deride the manner of Protecst soffe at plaine proofes out of Scripture arguing out of the expresse words of Scripture P. Martyr in Schlusselburg l. 4. Theol. Caluin artic 20. calleth our argument taken out of the words of the institution of the Eucharist a Fiue word proofe And in Dial. col 130. thus speaketh I alwaies thought that yee were not so wise as yee Gods word not enough should be in labouring so much for an opinion both absurde and vnprofitable and hauing nothing to mantaine it but Christs word This is my bodie Caluin 1. Instit cap. 2. § 3. saieth that they are madde who endeauour to defend the images of God and Saints by the example of the Cherubins The same saieth Hospin l. de orig Templorum pag. 254. and Beza 2. part respons ad Colloq Montisbel pag. 31. termeth the same a stinking argument Whitaker ad Rat. 3. Campiani maketh this to be a Sophisme Saint Iames commandeth to Foolish to striue about Christs words anoint the sick therefore we must anoint them Zuinglius de Peccat orig tom 2. fol. 122. saieth How foolish should he seeme who for words of Scripture would auouch that we are washed from originall sinne by the water of baptisme OEcolāpadius cōplaineth that the words of the Institutiō of the Eucharist are obiected to him as a Helene and the samewords Caluin termeth Aiax his buckler and the onely refuge of Papists Finally they are sometimes driuen to blaspheme the They blaspheme the very words of Scripture words of Scripture and to say that they will nether beleiue them nor God himselfe P. Martyr cont Gardiner col 423. termeth the words of the Institution of the Eucharist a litle speach of fiue words and col 1095 a fiue word speach Zuinglius Respons ad Billican tom 2. f. 264. Poore letters Burensis in Schlusselburg Praefat. in tom 3. Catal. Haeret. Foure impotent words Sheldon l. of Antichrist pag. 82. in scoffe Fiue omnipotent words Hospin part 2. Histor fol. 63. Fiue magicall words Gratianus Anties tom 6. doctrinae Iesuit fol. 158. speaketh in this sorte To be present according to Gregorie is to draw Christs bodie out of heauen by fiueuerbicall or magicall power Volanus l. 2. cont Scargam pag. 1047. Feigning to your selues a new Christ of bread made by the fiue-word-breath of a Preist Moreouer Zuinglius as before is rehearsed called Christs words of the indissolubilitie of mariage drie words and l. de Relig. c. de Euchar. saieth that the words of conscration are too drie for some mens capacitie Poach in Schlusselburg tom 4. Catal. pag. 305. thus writeth It must needs be that the law sith it nether Gods law in lie is Christ nor in Christ is contained in error lie and death And the Scripture as Luther saieth in his disputations is not to be vnderstood against Christ but for Christ and therefore to be referred to him or not to be accounted true Scripture Luther being sore vrged by the words of Scripture touching works and the law teacheth his followers to answere thus tom 5. in 3. Galat. fol. 345. Simply we must answere in this sorte Here is Christ there the testimonies of the Scripture touching workes and the law But Christ is Lord of the Scripture Thou vrgest the seruant that is the Scripture this seruant I Luther leaueth the Scripture to Papists leaue to thee I vrge the Lord who is King of the Scripture And speaketh yet more plainely German edit Wittemb tom 1. in these words Albeit the Papists do bring a huge loade of Scriptures in which good works are commanded I care nothing He careth not for all the Scripture for all the sayings of the Scripture though more were brought Thou Papist art very insolent and proud with the Scripture which yet is vnder Christ and the Lord. Wherefore I am nothing He is not moued with it moued thereby Go too foresooth relie vpon the seruant as much as thou wilst but I relie vpon Christ the true Maister Lord and Emperour of the Scripture Him I will beleiue and I know he cannot lie to me nor lead me into error I had rather honour and beleiue him then to suffer my selfe to be drawne one finger breth from my opinion for all the sayings of the Scripture Loe how Luther careth not for all the sayings of the Scriptures is nothing moued with will not alter his opinion for them all and leaueth them to the Papists And in like sorte tom 1. disput de Fide fol. 387. saieth But if our aduersaries vrge the Scripture against Christ we vrge Christ against the Scripture We haue the Lord they haue the seruant Papist haue the Scripture And in Colloq cap. de verbo Dei fol. 22. speaking of his followers saieth The Scripture is contemned corrupted and mocked of vs. Yea Zuinglius in Elencho tom 2. fol. 10. affirmeth that when Paul wrote the Commentaries of the Euangelists and the Epistles of the Apostles were not of authoritie and that Paul did not attribute so much to his Epistles as that Paul did not thinke his Epistles diuine whatsoeuer was contained in them was holie The like is insinuated by
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
ver 13. Not the hearers of the law are iust with God but the doers of the law shal be iustified Caluin ibidem answereth This sentence hath onely this meaning If iustice be sought by the law we must fulfill the law because the iustice of the law consisteth in the perfection of workes Peter Martyr ibid. That which he saieth hath this meaning If anie were to be iustified before God by the iustice of the law he must fulfill the law Pareus libr. 4. de Iustificat cap. 14. The Apostlesaieth indeed Doers of the law shal be iustified but he meaneth conditionally if there be anie And Illyricus in Claue part 2. tract 4. writeth thus Roman 2. When Gentils doe those things which are of the law that is if they did them Againe Doe this and thou shalt liue is put for If thou doest them thou shalt liue If we proue that there are some which loue their neighbour and fulfill the law because it is saied Rom. 13. v. 8. Who loueth his neighbour hath fulfilled the law Caluin ib. answereth Paul saieth not what men doe or not doe but speaketh vpon condition which you shall not find any where fulfilled And if you proue that the law may be fulfilled because the Apostle saieth Galat. 6. v. 2. Beare yee one an others burdens and so yee shall fulfill the law of Christ Caluin ibid. answereth Because none performeth altogether that which Paul requireth therefore we are all farre from perfection If we proue that single life is simply good because S. Paul saieth absolutely 1. Cor. 7. v. 1. It is good for a man not to touch a woman P. Martyr in locis Classe 3. cap. 7. § 17. answereth They should see that what Paul hath of the praises of single life are neuer spoaken absolutely If we proue that virginitie may be absolutely counselled Of good workes to men because S. Paul 1. Corinth 7. v. 7. saieth absolutely I would all men to be as my selfe And ver 25. A concerning virgins a commandement of our Lord I haue not but counsaile I giue And ver 28. Art thou loose from a wife seeke not a wife Caluin in ver 25. cit answereth Because it is a slipperie matter and full of difficulties he speaketh alwaies vnder condition And in v. 27. This second member must be taken vnder condition If we proue that some may fall from grace because S. Of Iustification Paul saieth Gal. 5. v. 4. You are fallen from grace Pareus in Galat. 1. lect 7. answereth The Apostle speaketh that conditionally And in cap. 5. vers 4. lect 61. For the Apostle affirmeth not that the Galathians were fallen but threatneth that if that if they will be iustified by the law that it will come to posse that they fall wherefore thus I make my tenth argument Who beside the foresaied opposition on to so manie and such words of holie Scripture are forced to change manie and weightie absolute sayings of Scripture into conditionals they contradict the true meaning of the holie Scripture But Protestants doe so Therefore c. CHAPTER XI THAT PROTESTANTS CHANGE Conditionall Propositions of the Scripture into Absolute and delude them diuers other waies THE eleuenth argument for to proue that Protestants contradict the true sense of holie Scripture shal be because they are sometimes forced to change conditionall propositions thereof into absolute and to delude them diuers other waies For if we proue that our freindshippe with God dependeth of our keeping the commandements because Christ saied conditionally Ioan. 15. v. 14. Yee are my freinds if yee doe the things that I command yee Caluin ibid. answereth He meaneth not that we obtaine so great honor by anie merit of ours but onely admonisheth vs vpon what condition he receaueth vs into fauour and vouch safeth to reckon vs amongst his freinds But this wil be more euident by that we shall shew in the next chapter how they of causall propositions make no causall Diuers others waies they delude and frustrate the conditionall propositiōs of holie Scripture For if they can by anie colour they expound them of onely faith or of the holie ghost So they delude those places Ioan. 6. vers 53. Vnlesse yee eate the flesh of the Sonne of man and drinke his blood yee shall not haue life in yee and Ioan. 3. ver 5. Vnlesse a man be borne agayne of water and the Spirit he cannot enter into the kingdome of God Which teach that Sacraments are necessarie to saluation Or if they must needs expound them of good workes they will not expoūd thē of doing all necessarie good workes and auoiding all necessarie euill but of some onely or in parte or of endeauor to doe or auoid them so they delude those sayings of the Scripture Rom. 8. v. 13. If you liue according to the flesh you shall die but if by the spirit you mortifie the deeds of the flesh you shall liue Caluin ib. He promiseth vs life if we endeauour to mortifie the flesh For he doth not exactly require the death of the flesh but onely biddeth vs endeauour to tame the lustes thereof And the like he doth in manie other places as may be seene hereafter c. 16. And in like manner they delude all other sentences of Scripture which teach that if we wil be saued or iustified we must doe good workes and eschew euill And according to this they say that we must doe some good or haue some good workes that we must haue a begun or imperfect newnesse of life and keepe the lawe in some sorte or fashion Luther in Isaiae 8. to 4. f. 83. The holie Ghost is giuen that we may satisfie the law in some parte In some parte And in Psal 51. to 3. fol. 455. We will fulfill and keepe the law but with a large that is with a true Euangelicall dispensation Confessio Saxon. c. 9. It is needfull that there be some obediēce Protest dispensation Some obedience Some beginning In some sorte In some kind To begin in those that are iustified Schlusselb to 4. Catal. p. 176. The iustified are free from the accusation and damnation of the law not from beginning of obedience Bucer in Rom. 8. Christ giueth that spirit whereby we auoid sinne in some sorte Pareus l. 3 de Iustif p. 645. Saints doe not doubt of some kind of inherent iustice and l. 4. c. 7. It is enough if we endeauour to begin the new obedience of the law according to all the commandements So that wheresoeuer the Scripture saieth conditionally If thou wilt be iustified or saued doe this or doe not that they vnderstand it with a large dispensation that is doe somewhat or doe not somewhat of it or begin or endeauour to doe or not doe it But if this shift will not serue because the Scripture speaketh conditionally of keeping the whole law as Math. 9. v. 17. If thou wilt enter into life keepe the commandements and the like thē they say it is the
places alledged doth not signifie cause but consequence And Caluin Math. 25. ver cit That they insist vpon the causall particle is a weake thing for we know that not alwaies the cause but rather the consequēce is meant when euerlasting life is promised to the iust And in the same manner doth Kemnice in locis tom 2. tit de Argum delude manie places of Scripture If we proue that Christ is cause of our election by those words Ephes 1. v. 3. As he hath chosen vs in him Christ In. before the constitution of the world Piscator in Thesibus loco 19. answereth Paul would say nothing but that he hath chosen vs to this end that he might adopte vs in Christ and saue vs for him and by him Which he repeateth libr. 2. p. 288. In like sorte Zanchius l. 5 de Natur. Dei c. 2. q. 4. If we proue that Saints shall haue glorie for their worthe or merit by those words Apocal. 3. ver 4. They Because shall walke with me in whites because they are worthie Pareus l. 5. de Iustif c. 2. answereth He signifieth not the cause meritorie but the condition in holie Martyrs agreing with the rule of iustice So that we may vnderstand not wherefore but what of kind men shall walke with Christ If we proue that good workes are the cause of glorie out of those words Rom. 8. v. 17. If we suffer with him that That we may be glorifid with him Caluin ibidem answereth This forme of speach sheweth the order which the Lord obserueth in bestowing saluation vpon vs rather then the cause He discourseth not frō whence saluatiō cometh but how the Lord gouerneth his seruants If we proue the same out of those words Hebr. 10. v. 36. For patience is necessarie for you that doing the will of God you may receaue the promise Pareus l. 4. de Iustific pag. 1032. answereth We denie not but some relation of patience vnto saluation is signified by the finall condition to wit relation of order of means or of condition without which not but false it is that thereby is signified a causall relation If we proue that good workes are cause of saluation as bad are the cause of damnation because it is often saied in Scripture He will render to euerie one according to his workes According Bucanus Institut loco 32. answereth The particle According in those speaches doth not signifie cause but conformitie And Martyr in 1. Corinth 3. saieth According doth not signifie Merit or cause but rather proportion forme or similitude If we proue that virginitie helpeth to heauen by those words Math. 19. v. 12. There are Eunuches which haue gelded For. themselues for the kingdome of heauen Musculus in locis tit de votis answereth We must not vnderstand it so as if this kind of gelding helped any thing to saluation Behould Reader how manie kinds of causall propositions are they forced to make not causall and how manie and expresse causall particles to wit For To That In According Because they make frustrate to no purpose Wherefore thus I argue who besides their opposition to the expresse words of Scripture are forced in so manie so great matters to make so manie and so cleare causall propositions to be not causals and to frustrate so manie and so euident causal particles they are also cōtrarie to the true sēse of Scripture But Protestāts doe so Therefore c. CHAPTER XIII THAT WHAT IS SPOAKEN SIMPLY they make to be spoaken in parte or respectiuely MY 13. argument shal be because Protestants are compelled to make that to be spoaken in parte which the Scripture speaketh simply or absolutely For if we proue that God simply will not the death of Of God a sinner because he simply saieth and sweareth it Ezech. c. 18. Perkins in Exposit Symbol to 1. col 777. answereth This place must not be taken simply but respectiuely to wit that Not simply but respectiuely of the twoe God would rather the one to wit that a sinner should rather liue then dye Finally so farre forth he willeth not death as it is the destructiō of his creature The like he hath in Serie Causarum c. 52. And Caluin de Prouid p. 737. So farre as So farre forth he exhorteth all to pennance the Prophet iustely denieth that he willeth the death of a sinner And in the same sorte he expoundeth that saying of S. Peter 2. c. 3. v. 9. Not willing that anie should die Indeed saieth Caluin as farre as God will receaue all to pennance he will none should perish If we proue that God taketh our sinnes from vs by those words 1. Ioan. 3. ver 8. For this appeared the Sonne of God that he might dissolue the workes of the Diuel Caluin ib. In a sorte answereth But if in this life there be no full and solid regeneration he freeth vs not from sinne and slauerie but in a sorte And Daneus Contr. de Baptismo c. 14. on earth sinne is not In parte quite taken away but in parte If we proue that there is nothing worthie of damnation Of Iustification in those that are iustified because simply it is saied Rom. 8. ver 1. There is no damnation to them that are in Christ Not simply Iesus Illyricus in Apol. pro Confess Antuerp answereth No damnation is in them who are in Christ Iesus not simply and in it selfe but by accident to wit continuall praier for forgiuenesse of sinnes being adioyned And Pareus l. 5. de Amiss Grat. c 7. It is most true that sinnes are not simply forgiuen but continuall praier for forgiuenesse being added If we proue that simply there are some things hard in Of Scripture Scripture because it is so saied 2. Pet. 3. v. 16. As also in all his Epistles speaking in them of these things in which are certaine things hard to be vnderstood Zanchius de Scriptura to 8. col 412. answereth He saieth not that they are hard to Not to anie anie but to twoe kinds of men to wit to the vnlearned and vnskilfull of the Scriptures and that are not taught of God and to the vnstable that is who are not firme in faith In like sorte Bullinger Serm. 3. de verbo Dei and others If we proue that Saints haue true iustice before God If iustification because Dauid offereth his iustice to be examined by the iudgement of God and desireth to be iudged thereby Caluin 3. Instit cap. 17. § 14. answereth Saints nether will Not wholy haue enquirie to be made of them wholy that according to the whole tenour of their life they may be quitted or damned nether challenge to themselues iustice of diuine perfection but in comparison of the wicked and impious If we proue that charitie is simply greater then faith Of good workes because the Apostle simply saieth 1. Cor. 13. v. 13. And now there remaine faith hope and charitie
Iustification writeth thus Sanctification by the blood of the couenaÌ„t Heb. 10. v. 29. is not the inward cleansing of the heart from sinne To receaue the holie Ghost Act. 19. v. 2. With them is not to receaue grace but some speciall guifts Caluin ibid. Here is not spoaken of the spirit of regeneration but of speciall guifts In like sorte by The holie Ghost ib. Nether haue we heard that there is a holie Ghost is not meant the holie Ghost For thus Caluin ib. How could it be that Iews had not heard of the holie Ghost Et Beza ibid. It were most absurd to thinke that they knew not that there was anie holie Ghost To be sanctified Hebr. 10. v. 29. is not to be truely sanctified For thus Contraremonstrantes in Collat. Hagae p. 391. Nether yet can it be concluded thereof that they were truely faithfull and indeed sanctified To fall from grace Gal. 5. ver 5. With them is not to fall from grace but to fall from the hope of obtaining it Contrare monstrantes loc cit p. 388. These are saied to fall from the grace of iustification not that euer they were partakers thereof but because they are excluded from al hope of obtaining it so long as they wil be iustified by the law Touching baptisme To be baptized Act. 19. v. 3. In whome Touching Baptisme then were you baptized with them is not to haue receaued baptisme but other guifts Beza ib. We must needs graunt that here is not treated of baptisme but of guifts wherewith God was wonte specially to adorne those whome he made rulers of Churches Gualâ—erus ib. hom 125. These words must not be expouÌ„ded of the baptisme of water but of the baptisme of fire Likewise Baptisme 1. Pet. 3. with them signifieth not baptisme but Christ Zuinglius resp ad Huber tom 2. It is certainely euident that Peter in that place by Baptisme vnderstandeth no other thing but Christ. Water also Ioan. 3. v. 5. Vnlesse one be borne agayne of water signifieth not water but the holie Ghost Caluin ibid. I can no way be persuaded to beleiue that Christ speaketh of baptisme And in Refutat Serueti This pertaineth nothing to baptisme but the name of water is metaphorically attributed to the holie Ghost Zuinglius vpon this place By water here he meaneth not that element but the word of God grace of God heauenlie water that is the illustration of the noâ—â—e Ghost And in the same manner other Protestants commonlie Touching the Eucharist Is in the words of consecratioÌ„ Touching the Eucharist with them is not Is but Signifieth nor Bodie giuen for vs Blood shed for vs is the true bodie and blood of Christ but onely figures of them as appeareth by what hath beene saied lib. 1. cap. 11. art 1. To eate the flesh and drinke the blood of Christ so often repeated Ioan. 6. is not to eate or drinke but onely to beleiue P. Martyr cont Gardiner part 1. col col 866. We still say that to eate to wit the flesh of Christ is nothing els then to apprehend it by faith as giuen for vs as price of our redemption Which also he hath col 863. And Luther Postil in Dom. post Natiuit To eate and drinke his flesh and To eate 1. not to eate but to beleiue blood is no other thing then to beleiue that Christ truely tooke these for our sake and repaied them agayne at death The like hath Zuinglius in Ioan. 6. and in Histor passionis and l. de Relig. c. de Euchar. Bullinger Dec. 5. serm 9. Vrsinus in Catechism q. 76. Flesh in those words of Christ Ioan. 6. My Flesh. 1. not flesh but diuinitie flesh is truely meate with them is not flesh but the Godhead Zuinglius in Exegesi to 2. fol. 333. He saieth his flesh is truely meate meaning surely not his flesh but his better nature which had taken flesh The Bodie of our Lord in those words 1. Cor. 10. The bread which we breake is it not the participation of the bodie of our Lord with these men is not the bodie of Christ 1. Christians Christ but Christians Zuinglius lib. cit Thou mights haue seene at the first how that Communion and Bodie are not taken Bodie of Christ 1. men for distribution of Christs bodie but for men themselues Finally Luther was so bould as to set downe a Canon Luthers CanoÌ„ of expounding Words by coÌ„traries of expounding the words of holie Scripture by coÌ„traries For thus he writeth in Ps 5. to 3. fol. 171. Let this be a Canon for thee Where the Scripture commandeth a good worke to be done do thou so vnderstand it that it forbiddeth thee doe good workes seing thou canst not but that thou maiest sanctifie the Lord be dead and buried and suffer God to worke in thee Which Canon Protestants do well follow as appeareth by what hath beene related in this chapter and before in the sixt and seuenth chapter where we shewed that in the weightieste matters they expounded the words of holie Scripture ironically and according to others meÌ„s mynde These and innumerable the like doe Protestants of which we might easily gather not onely a chapter but a booke full But out of these which we haue rehearsed it clearely appeareth First how great hereticall libertie as Tertullian speaketh is which turneth the words of holie Scripture this way and that way in to this forme and that and tosseth them vp and downe like tenis balls Secondly how easie it may be for euerie idiote with this libertie for to defend what heresie soeuer though neuer so contrarie to Scripture For who cannot expound the words of Scripture by diuerse by disparate and contrarie things Thirdly how impossible it is if this libertie be admitted to refute by Scripture any heresie at all or to proue anie thing by anie words whatsoeuer ether of God or man Fourthly how that Protestants by this kinde of dealing do more dishonor God and the holie Scripture then if they should quite reiect it For if they should reiect the Scripture they should onely reiect Gods word and trueth But by this manner of dealing they doe not onely reiect Gods trueth and meaning but also in steede thereof foist in the contrarie vntrueth and so as S. Hierome speaketh In Galat. â— of the word of God they make the word of the Diuel Fiftly it appeareth that these expositions of Protestants are like to that which Luther merly deuised for to shew the Sacramentaries how they expounded the words of consecration in Defens verb. cenae to 7. fol. 384. where he A fit exaÌ„ple of Protest expositions writeth thus Surely they doe a great and weightie matter But no otherwise then if I should denie that God made heauen and earth wheÌ„ one should obiect that of Moises In the beginning God created heauen and earth I should expound Moises words in this sorte God that is a Cuccou Made that is deuoured Heauen and earth
God be in your iourney and his Angel accompanie you Luke 16. ve 24. Christ ether in a historie or in a parable maketh the rich man thus praying Father Abraham haue mercie on me And v. 27. Then Father I beseech the that thou wouldest send c. And nether he nor Abraham condemneth this praier as impious or idolatrous but onely reiecteth it as two late Apocalyps 1. v. 4. 5. S. Ihon thus praieth Grace to you and peace from him that is and that was and shall come and from the seuen spirits which are in the sight of his throne and from Iesus Christ who is the faithfull witnesse CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 25. c. de Inuocat It is good and profitable humbly to call vpon the Saints that reigne together with Christ PROTESTANTS EXPRESSELY DENIE The English Articles art 22. The doctrin of the Romanists Saints not to be praied vnto touching inuocation of Saints is a fonde thing vainly deuised In like sorte writeth Confes Heluet cap. 5. Wirtenbergica c. de Inuocat Augustana c. 21. Saxonica c. 22. and Articuli Smalcaldici c. de Inuocat Perkins in Serie causarum cap. 21. The inuocation of the Nor Angels Saints and Angels is much more impious So in reform Cath. pag. 251. Rainolds in his Conference c. 1. sect 2. calleth it a most pestilent basiliske Melancthon in Disput to 4. pa. 531. The inuocation of the dead is manifest idolatrie Beza in 1. Ioan. 2. ver 1. The Soules in heauen of Saints departed this life cannot be inuocated without impietie And lib. quaest resp vol. 1. affirmeth that the inuocation of Angels and dead Saints is impious idolatrie The Like say Protestants commonly THE CONFERENCE Scripture expressely teacheth that Iacob made praier to any Angel besought an Angel with teares that Tobie praied an Angel that the rich man inuocated Abraham that S. Ihon praied vnto the seuen spirits which are before the throne of God The same say Catholiks Protestants expressely teach that the inuocation of Angels or Saints is a found thing vainly deuised impious idolatrous and most pestilent ART IX WHETHER GOD BE TO BE praied vnto by the names of Saints SCRIPTVRE EXPRESSELY AFFIRMETH. Exod. 32. ver 11. and 13. But Moises besought the Lord his God praied by names of Saints God saying Remember Abraham Isaac and Israel thy seruants to whome thou swarest by thine owne selfe saying I will multiplie your seed as the starres of heauen Psal 131. v. 10. For Dauid thy seruants sake turne not away the face of thy Christ 2. Paralipomen 6. v. vlt. Remember the mercies of Dauid thy seruant Daniel 6. ver 35. Nether take thou away thy mercie from vs for Abraham thy beloued and Isaac thy seruant and Israel thy holie one CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 1. de Sanctis cap. 19. In the ould testament men prayed God and alledged the merits of Saincts which were departed that their praiers might be holpen by them PROTESTANTS EXPRESSELY DENIE Confession of Saxonie c. 22. saieth that in the Prophets Not to be so praied there is not found any such inuocation Heare me O God for Abraham Confession of Bohemia art 2. They teach that God is to be praied and inuocated by the name of Christ onely Caluin 3. Instit c. 20. § 21. In Papistrie God is besought by the names of Saints Ibid. Their merits are obtruded for to purchase Gods good will The like teach commonly all Protestants So Perkins reform Catholik Contr. 14. p. 257. THE CONFERENCE Scripture expressely teacheth that Moises praied God by the names of Abraham Isaac and Iacob that Azarias in Daniel did the same that Salomon praied God for Dauids sake and for his mercies The same say Catholiks Protestants expressely teach that there is no such kinde of praier in the Prophets Heare me ô God for Abrahams sake that God is to be praied vnto onely by Christs name that to pray God by the names or merits of Saints is vnlawfull ART X. WHETHER GOD TAKE MERcie on men for the merits of Saints SCRIPTVRE EXPRESSELY AFFIRMITH 3. Reg. v. 4. But for Dauids sake our Lord his God gaue him a God hath mercie for the Saints sake lampe in Hierusalem that he might raise vp his sonne after him and establish Hierusalem because Dauid had done right in the eies of our Lord. 4. Reg. 19. ver 34. And I will protect this cittie and I will saue it for my selfe and for Dauid my seruant CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Prompt Cathol in Festo Om. Sanctorū The Scripture by manie exāples doth shew the merits of Saints by which the godlie are holpen C. Bellarm. l. 2. de Missa c. 8. We aske mercie of God by the merits and praiers of Saints through the mediation of Christ PROTESTANTS EXPRESSELY DENIE Apologia Confess Augustan c. de Inuoc We thinke that we ought not to trust that the merits of Saints are applied vnto vs that for them God is reconciled to vs. Whitaker l. 9. cont Dur. sect 38. We know that you are God hath not mercie for the Saints sake blasphemous and iniurious to Christ who pray to Saints that their merits may helpe you Caluin 3. Instit c. 20. § 21. In Papistrie Now and then the merits of Saints are obtruded for to get Gods good will De vera reform p. 339. It is not to be borne that which they say that through Gods liberalitie and Christs grace merits of Saints do profit vs for protection and obtayning of fauour Perkins ref Cathol Cōtr. 14. p. 266. We vtterlie denie that we are helped by merits of Saints ether liuing or departed THE CONFERENCE Scripture expressely teacheth that God did good to Abias Dauids great graundchild for Dauids sake and because Dauid had done right in Gods sight that is for the good deeds or merits of Dauid that he protected Hierusalem for himselfe and for Dauid The same say Catholiks Protestants expressely teach that God is not reconciled vnto vs for the merits of Saints that it is blasphemous to say that the merits of Saints do helpe vs that they profit vs not ether for protection or obtayning of fauour ART XI WHETHER ANGELS OR SAINTS are to be worshipped with the bowing of our bodie SCRIPTVRE EXPRESSELY AFFIRMETH. Gen. 19. v. 1. And the twoe Angels came to Sodom at euen and Lot sitting in the gates of the cittie who when he had seene Angels Worshipped them rose vp and went to meete them and adored prostrate on the ground and saied I beseech you my Lords turne into the house of your seruant Numbers 22. v. 31. Forewith our Lord opened the eyes of Balaam and he saw the Angel standing in the way with a drawne sword and he adored him flat to the ground Iosue 5. v. 13. When Iosue had seene an Angel and asked him who he was and the Angel had answered I am a Prince of the hoaste of our Lord Iosue fell flat to the
ground and adoring saied c. CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 25. By the Images which we kisse and to which we put of our hatts we worshippe the Saints whose images they are PROTESTANTS EXPRESSELY DENIE Confessio Mulhusnia art 10. We dislike the veneration Not to be worshipped of Saints And Heluet. c. 5. We nether adore nor worshippe nor inuocate the Saints in heauen Perkins reform Cathol Controu 14. c. 2. p. 249. Because No not with ciuill worshippe Angels appeare not now as in former times not so much as ciuill adoratiō in anie bodilie gesture is to be done vnto them We denie that anie ciuill worshippe in bending of the knee or prostrating of the bodie is to be giuen to the Saints Humfrey ad Ration 3. Campiani pag. 263. Vigilantius tought that Saints are not to be reuerenced nor that we ought Not to be reuerenced superstitiously to runne to their monuments We say the same Whitaker Contr. 2. q. 6. c. 3. Papists worshippe Angels and the Saints Luther postilla in Domin 23. post Trinit For what other was the worshippe and reuerence of Saints but a diuelish thing Caluin 1. Instit c. 12. § 3. He could not fall downe to the Angel without diminishing of Gods glorie Bullinger Decad. 4. form 9. We must be ware that we nether adore inuocate or worshippe Angels The same say Protestants commonly THE CONFERENCE Scripture expressely teacheth that Lot seing Angels adored prostrate on the ground that Iosue hearing of an Angel that he was a Prince of Gods hoaste fell flat on the groūd and adored that Balaam adored flat to the ground an Angel and yet was not reprehended therefore ether of the Angel or of the Scripture Catholiks say the same Protestants expressely teach that it is not lawfull to reuerence venerate adore worshippe or bow to the Angels or Saints but it is a diuelish thing And yet Luther himselfe thus writeth epist ad Erphurdienses tom 7. fol. 500. I do not thinke that they are to be reiected or condemned who whorshippe Saints without presuming trust For whatsoeuer they doe to Saints they do to Christ. Nether can it be but Christ is partaker of the honour which is giuen to Saints ART XII WHETHER SAINTS BE TO be imitated of vs SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Cor. 11. v. 1. Be ye followers of me as I also of Christ Philippen 3. ver 17. Be followers of me brethren and obserue Saints to be imitated and followed them that walke so as you haue our forme 2. Thessalon 3. v. 7. For your selues know how you ought to imitate vs. Hebr. 13. v. 7. Remember your Prelats who haue spoaken the word of God to you the end of whose conuersation beholding imitate their faith CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Lucae 9. v. 54. The faithfull Christians piously and carefully imitate the examples of the holie Fathers PROTESTANTS EXPRESSELY DENIE Luther Postilla in Festo S. Ioann fol. 378. These trifles Saints not to be imitated or followed ought not be sung vnto the people out of the pulpits in preaching that they should imitate the Saints and follow their footesteppes And in ferijs eiusdem fol. 91. An ould error hath gotten possession and force that we all looke vpon the deeds and liues of Saints and endeauour to follow them thinking like fooles that this is a great pietie The way of the Lord admitteth not examples of Saints but in all things expecteth the commandments of the Lord onely In die Epiphaniae fol. 130. God Nor their examples requireth that we follow his onely Scripture and not the examples of Saints THE CONFERENCE Scripture expressely teacheth that we must follow Saints and imitate them Catholiks say the same Protestants expressely teach that Saints are not to be imitated or followed their examples not to be admitted that it is an errour to looke vpon the liues of Saints and follow them ART XIII WHETHER HOLIE MEN receaue vs into euerlasting tabernacles SCRIPTVRE EXPRESSELY AFFIRMETH. Luc. 16. v. 9. And I say vnto you Make vnto you friends of Holie men receaue vs into Heauen the mammon of iniquitie that when you faile they may receaue you into the eternall tabernacles CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Lucae 16. ver 9. Christ teacheth that they to whome we haue done good do receaue vs into eternall tabernacles that is Christ for thē not onely by reason of the good worke but also for their praiers giueth vs life euerlasting PROTESTANTS EXPRESSELY DENIE Luther postilla in Dom. 9. post Trinit fol. 107. We must They receaue vs not into Heauen not vnderstand that men shall receaue vs into eternall tabernacles Illyricus in Claue part 2. tractar 6. Pore men are saied to receaue their benefactours into eternall tabernacles whereas this is the deed of the Father alone for the merit of his Sonne Caluin in Lucae 16. vers 9. citat He meaneth not that we must get patrons and intreatours who by their protection may sheild and defend vs. But they do fondely and absurdly who hereupon gather that we are holpen by the praiers or suffrages of the dead THE CONFERENCE Scripture expressely teacheth that holie men to whome we haue done good do receaue vs into eternall tabernacles The same say Catholiks Protestants expressely teach that no men receaue vs into eternall tabernacles that that is the deed of the Father alone that we are not to get patrons or intreatours for vs. ART XIV WHETHER ANIE SAINT may be called our hope SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Thessalon 2. v. 18. For what is our hope or ioy or crowne Saints called our hope of glorie Are not you before our Lord Iesus in his coming For you are our glorie and ioy Ihon 5. v. 45. Thinke not that I will accuse you to the Father there is that accuseth you Moises in whome you trust CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 1. de bonis oper in part c. 15. The B. Virgin is called our hope because after God we trust especially in her intercession PROTESTANTS EXPRESSELY DENIE Caluin in Cōfes p. 109. Many kinds of praiers were brought Not to be so called in which had horrible blasphemies as when the Virgin is termed of infidels the gate of saluation our hope Beza in Ioan. 2. v. 5. Idolatrie hath so farre preuailed that they are not ashamed to call Marie the Queene of heauen their hope and saluation P. Martyr in 1. Cor. c. 3. They call the B. Virgin their hope as if they would put their hope in a creature Pareus in Colloq 3. Swal You salute Marie by the Title of your hope Which salutation tendeth to the dishonour of God THE CONFERENCE Scripture expressely saieth that the Thessalonians were the hope ioy and crowne of glorie of the Apostle before our Lord that the Iews did trust in Moises and yet were not reprehended therefore Catholiks say the like Protestants expressely say that it tendeth to the dishonour of