worke Faith is no worke Caluin in Ioan. 6. v. 29. It is euident enough that Christ speake improperly when he called faith a worke Beza ib. They are very ridiculous who out of this place do inferre that faith is a worke Pareus l. 4. de Iustif c. 17. It is false that we are iustified by the worke of faith or that faith is a worke Tilenus in Syntagmate c. 40. But nether if we will speake properly can faith be called a worke CONFERENCE OF THE FORESAIED WORDS Scripture expressely saieth that faith is a worke of God or a diuine worke that to beleiue is to doe The same say Catholiks Protestants expressely say that faith is no worke that they are ridiculous who say faith is a worke that it is false that faith is a worke ART II. WHETHER FAITH BELEIVETH any thing besides Gods promises SCRIPTVRE EXPRESSELY AFFIRMETH. Ioan. 17. v. 3. And this is life euerlasting that we know thee Faith knoweth God and Christ Beleiueth the resurrection of Christ Vnderstandeth the creation Beleiueth Iesus the Sonne of God the onely true to God and whome thou hast sent Iesus Christ Rom. 10. vers 9. For if thou confesse with thy mouth our Lord Iesus and in thy hart beleiue that God hath raised him vp from the dead thou shalt be saued Hebr. 11. v. 3. By faith we vnderstand that the worlds were framed by the word of God 1. Ioan. 5. v. 5. Who is he that ouercometh the world but he that beleiueth that Iesus is the Sonne of God CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 6. Can. 12. If anie shall say that iustifying is nothing els but a trust of the mercie of God forgiuing sinnes for Christ be he accursed PROTESTANTS EXPRESSELY DENIE Luther in Genes 15. to 6. f. 178. Surely faith is nothing els Faith nothing but an assent to the promises nor can do any thing els but assent to the promises Postilla in Epist Dom. 3. Aduentus fol. 31. Faith is nothing els then a firme constant perseuerant trust farre from all doubt and wauering of Gods grace and good will to endure for euer A trust of Gods grace Melancthon in Coloss 1. Faith signifieth not knowledge of the historie for such is in the Diuels but an assent wherewith we embrace the promise Hutterus in Analysi Confess Augustan art 4. To beleiue Nothing but a full trust in Christ is nothing els but with full trust of mynd to relie vpon the Euangelicall promises of free pardon of sinnes and out of them to promise vndoubtedly to himselfe Gods grace saluation and euerlasting life for the merit and redemption wrought by Christ. Againe There is one onely and the same obiect of faith in respect whereof it is saied to saue to wit the onely promise of Gods mercie of free pardon of sinnes by and for Christ Gerlachius Disput 17. to 2. There is no other obiect of iustifying faith properly and specially so termed then the word of the Ghospell of the grace and mercie of God and merit of Christ Lobechius Disput 22. Others do erre in the obiect of faith Gods whole word not the obiect of faith which they make the whole Scripture for the obiect of iustifying faith Bucer in 1. Timoth. 4. v. 15. Faith is nothing els but a firme persuasion of saluation gotten by Christ Beza in 1. Tim. 4. v. 15. Faith is nothing els but a firme persuasion of our election in Christ In Confess 4. sect 5. Faith is not that wherewith onely we beleiue God to be God and his word to be true for the Diuels haue this faith c. 7. sect 8. Faith is not an historicall knowledge of things reuealed by God but a certaine testimonie which the Spirit giueth to the harts of all the elect that they are chosen of God And in breui Confess p. 82. That indeed is it which we call faith so much commended in the Scripture to wit when a man certainly perswadeth himselfe that the promises of saluation and life euerlasting do peculiarly belong to himselfe Zanchius de Perseuerant to 7. col 172. What other thing is faith then a certaine persuasion conceaued of the free good will of God towards vs in Christ Serranus cont Hayum part 3. p. 211. Faith is wholy about the promises The like hath Caluin 3. Instit c. 2. § 8. and de vera reform p. 318. and others THE CONFERENCE Scripture expressely saieth that that is iustifying faith wherewith we beleiue the true God and Christ Iesus Wherewith we beleiue the resurrection of Christ the creation of the world and Christ to be the Sonne of God The same say Catholiks Protestants expressely saye that iustifying faith is not that wherewith we beleiue the sacred historie of Christ wherewith we beleiue things reuealed of God wherewith we beleiue Gods word to be true but that it is all about the promises hath no other obiect then the promises is nothing but an assent to the promises is nothing but a trust of grace nothing but a persuasion of saluation ART III. WHETHER BELEIVE THAT Christ is God be iustifying faith or profiteth anie man SCRIPTVRE EXPRESSELY AFFIRMETH. Ioan. 20. vers 31. And these are written that you may beleiue To beleiue Christ to be the Sonne of God saueth that Iesus is Christ the Sonne of God and that beleiuing you may haue life in his name 1. Ioan. 4. ver 15. Whosoeuer shall confesse that Iesus is the Sonne of God God abideth in him and he in God The like is 1. Ioan. 5. v. 5. and Rom. 10. v. 9. cit in the former article Math. 16. v. 17. When S. Peter had saied Thou art the Sonne of the liuing God Iesus answering saied vnto him Blessed art thou Simon Bariona Act. 8. v. 37. When S. Philip had saied to the Eunuch If thou beleiue with all thy hart thou maiest he answering saied I beleiue that Iesus Christ is the Sonne of God CATHOLIKS EXPRESSELY AFFIRME Card. Bellarm. l. 1. de Iustificat cap. 8. This faith which regardeth Christs diuinitie is that which giueth iustice and life euerlasting PROTESTANTS EXPRESSELY DENIE Luther Postilla in Dom. 5 post Pasca fol. 263. Here we To beleiue that Christ is God and Mā helpeth none see that to beleiue in Christ is not to beleiue that Christ is one person which is God and man for that would helpe none F. 260. What is it then to beleiue in Christ It is not to beleiue that he is God or that he ruleth in heauen equally with God for this manie others beleiue In Gal. 3. to 5. f. 346. It is a feigned faith which Beleefe of all the Misteries of our redēption is a feigned faith heareth of God of Christ and of all the misteries of the incarnation and redemption and apprehendeth these things heard Hutterus in Analysi Confess August art 4. Iustifying faith is not anie whatsoeuer but a faith of Iesus Christ not wherewith we beleiue Christ or that
the Pharises THE CONFERENCE Scripture plainely saieth that manie Princes who confessed not Christ and loued the glorie of men more then of God did beleiue in Christ that manie beleiued in Christs name whome Christ trusted not that a euill man doth well in beleiuing The same say Catholiks Protestants plainely say that the foresaied Princes did not beleiue had not true faith were no beleiuers that those whome Christ trusted not did not beleiue in the sight of God that their faith was not true not sincere but hypocrisie that onely the godlie and the adopted sonnes of God are partakers of true faith that the faith of the impious and wicked is feigned dissembled an imagination or image of faith not true faith that the impious are not faithfull ART XXI WHETHER FAITH BE proper to the Elect SCRIPTVRE EXPRESSELY DENIETH. Act. 8. ver 13. Then Simon Magus also himselfe beleiued Simon Magus had faith and being baptized he cleeued to Philippe Seing also signes and very great miracles to be done he was astonished with admiratiō Heb. 6. v. 4. For it is impossible for them that were once illuminated Also some reprobates haue tasted also the heauenlie guift and were made partakers of the Holie Ghost c. and are fallen to be renewed againe to pennance CATHOLIKS EXPRESSELY DENIE D. Stapleton in Actor 8. v. 13. Simon Magus had true faith Card. Bellarm. l. 3. de Iustificat c. 14. Faith is not proper to the elect PROTESTANTS EXPRESSELY AFFIRME Whitaker l. 8. cont Dur. sect 48. True faith is proper to the the elect In Concion vlt. In no reprobate true faith is found Zuinglius in Math. 19. tom 4. The Scripture sometimes Simon Magus had no faith indeed Beleiued not all saieth that some beleiued who professed faith which indeed they had not as appeareth of Simon Magus in the Actes In exposit Fidei to 2. fol. 558. There are some who beleiue not at all as were Iudas and Simon Magus Caluin in Actor 8. v. 3. c. The mynd of Simon was wrapped in dissimulation of faith Beza cont Illyric vol. 2. p. 131. Simon Magus was quite faithlesse Was quite faithlesse In Colloq Montisbel p. 379. Indeed he wanted faith indeed he beleiued not Volanus l. 3. cont Scargam p. 1070. Scarga foolishly attributeth true faith to Simon Magus Daneus Contr. de Baptismo c. 14. He obiecteth that Simō Magus lost faith and that other Apostates did the like But I denie that they haue or euer had true faith Pareus l. 3. de Iustif c. 14. Simon was an hypocrite beleiuing onely with mouth not with harte And he addeth Nether maketh it any matter that Luke absolutely saieth that he beleiued And as for reprobats Caluin 3. Institut c. 2. § 11. None are illuminated vnto faith None but the predestinate haue faith Faith peculiar to the Elect but they who are predestinated to saluation In Confessione p. 106. I acknowledge that faith is a peculiar guift giuen to the elect alone Beza in Conf. c. 4. sect 20. Faith is the guift of God proper and peculiar to the elect alone Bucer in Matthaei 16. They are safe for euer who once haue gotten true faith Musculus in locis titul de fide Faith in Christ is onely of the elect Zanchius de Praedestinat c. 4. to 7. The reprobates neuer Reprobates neuer beleiue truely truely beleiue in Christ And the same is the common doctrine of the Protestants THE CONFERENCE Scripture plainely saieth that the reprobate Simon Magus did beleiue was baptized cleeued to Philippe and was astonished at the miracles wrought by S. Philippe that euen they who cannot be recalled to pennance were once illuminated Catholiks say the same Protestants plainely say that Simon Magus did not beleiue at all was wholy faithlesse indeed wanted faith indeed beleiued not had not true faith beleiued onely with mouth not with hart that onely the elect are illuminated vnto faith that reprobates neuer truely beleiue and that it maketh no matter that the Scripture absolutely saieth the contrarie These are so opposite to Scripture as some Protestants confesse it See lib. 2. c. 30. ART XXII WHETHER FAITH BE by hearing SCRIPTVRE EXPRESSELY AFFIRMETH. Rom. 10. ver 15. Faith then is by hearing and hearing is by Faith is by hearing the word of Christ. CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 6. c. 6. They are disposed to iustice whiles stirred vp and holpen by Gods grace conceauing faith by hearing they are freely moued to God PROTESTANTS EXPRESSELY DENIE Whitaker l. 1. de Scriptura c. 11. sect 4. All true faith cometh Faith not by preachers from the Scripture not by the labour of the Preachers Againe All the Fathers with one voice teach that faith riseth of the Scriptures onely not of the authoritie of the Church Et c. 13. sect 8. Reading maketh that we may know the Scriptures and the doctrine of the Scriptures Et Cont. 145. cap. 8. Faith riseth of the Of the Scripture onely Scripture alone And in the same place thus expoundeth the aforesaied wordes of the Apostle By hearing that is by the sense of the Scripture rightly vnderstood Zuinglius in Exegesi to 2. fol. 347. We do not thinke that faith can be gotten by words but that faith being mistresse the words which are proposed may be vnderstood De Prouidentia cap. 6. tom 1. When Paul writeth to the Romans that faith is Not by outward hearing by hearing after the same manner he attributeth that to the nearer and more knowne cause to vs which belongeth onely to the Holie Ghost not to outward preaching The like words hath Oecolampadius apud Schlusselburg libro 1. Theol. Caluin art 1. Caluin in Ioan. 5. vers 9. 3 Christ is not otherwaies rightly knowne but by the Scripture THE CONFERENCE Scripture expressely teacheth that Faith is by hearing and addeth there also that it is not without a Preacher The same say Catholiks Protestants expressely teach that faith is not otherwaies then by Scripture that it is by onely Scripture by reading that it is not by the labour of the preachers not by the authoritie of the Church that it is by the Holie Ghost and not by externall preaching that it cannot be gotten by words ART XXIII WHETHER FAITH IS or can euer be lost SCRIPTVRE EXPRESSELY AFFIRMETH. Luke 8. vers 13. For they vpon the rock Such as when they Some beleiue for a time heare with ioye receaue the word and these haue no rootes because for a time they beleiue and in time of temptation they reuoult Ioan. 20. vers 29. Then he saieth to Thomas Be not incredulous S. Thomas lost his faith but faithfull And v. 25. Thomas saied Vnlesse I see c. I will not beleiue 1. Tim. 1. v. 19. Certaine haue made shipwrak about faith c. 4. Others leese faith v. 1. In the last times certaine shall departe from the faith c. 6. v. 10. Certaine haue erred from the faith
Chiefe men of the people And the same saieth Iuel lib. cit p. 6. c. 11. sect 4. and Hunnius in Colloq Ratisbon sess 2. Where he addeth that Moyses did sacrifice as a Prophet of God and not as a Preist Luther to 1. f. 398. writeth in this sorte Paul in this place Faith 1. Guift of God 1. Cor. 13. If I had all c. taketh faith for the guift of the holie Ghost Et fol. 397. The sense of these words Redeeme thy Redeeme 1. Beleiue leaue apprehend sinnes c. Dan. is to beleiue that God is angrie with sinne and is pleased with the iust and shew this faith to be true by workes But Melacthon thus expoundeth these words leaue giue ouer sinning Et Martyr ibid. hom 21. Apprehend the Messias by faith Illyricus in Math. 7. v. 82. To performe the words of Christ Performe 1. Beleiue is to embrace him truely and from the heart and secondly to relie vpon his doctrine well vnderstood Bullinger Dec. 3. sermon 9. writeth that when S. Iames saieth a man is iustified by Workes 1. Faith workes he meaneth By faith fruitfull of good workes Et l. de Orig. Error c. 18. These sentences I will protect this cittie for my selfe and for my seruant Dauid And I will protect this cittie for my selfe and for promise made to Dauid are all one Sadeel Dauid 1. Promise to Dauid or Christ Sorrow Pietie ◠Faith ad Art 57. expoundeth For Dauid that is For Christ Hunnius tract de Iustif p. 145. saieth that by the word Sorrow in that 2. Cor. 7. Sorrow according to God c. and also by the word Pietie in that 1. Timot. 4. Pietie hath promises is vnderstood Faith But most of all this their manner of expounding by disparate or quite different things appeareth in their expounding the words of Christ his soules descent into hell where by Soule they vnderstand Dead bodie or Carcasse by Descended Suffered and by Hell Graue Death or Paines of hell and the like For thus Zuinglius in Hofmeister in Art Descended 1. Redeemed 3. Confess Aug. He descended into hell that is his death re-redeemed those which were in hell OEcolampadius ib. It is an Descended 1. Buried exposition of that He was buried Bucer in Math. 27. In the 2. of the Acts for the same is put that his soule is not forsaken in hell and the holie did not see the graue of corruption to wit for that which is Not to be forsaken in death What other thing is it here to descēd to hell then the bodie to be buried vnder earth In this sorce then descended life or a liuelie bodie into hell that is being truely dead was put in the graue Agayne That article of the Symbol He descended into hell is an explication of that which went before He was dead and burried P Martyr in locis Class 2. p. 428. He descended into hell signifieth nothing els Descended 1. In estate of the dead Descended 1. Suffered death Descended 1. Laied in the the graue Soule 1. Carcasse Hell 1. Graue but that he was in the very same estate in which other soules are that haue departed from their bodies Caluin 2. Instit c. 16. ser 10. If he be saied to haue descended into hell no meruaile seing he suffered that death wich by Gods wrath is inflicted vpon the wicked Beza in Act. 2. v. 27. To descend to hell properly signifieth to be laied in the graue Et ib. edit An. 1565. In my former edition I rightly translated it Thou shalt not forsake my carcasse in the graue In Defens cont Castel vol. 1. Theol. pag. 460. In the text My soule I translated my carcasse Et p. seq I still keepe the same sense Serranus cont Hayum part 3. p. 520. spendeth manie words to proue that by Soule Act. 2. v. 27. is not meat Soule but a Deade mā or carcasse and addeth Flesh. 1. Soule No man can doubt but by the word flesh is meat Soule So that by Soule shall not be meant Soule but Carcasse and agayne by Flesh not flesh but soule Vrsinus in Carechism q. 44. In this article Hell is taken for great affliction Whitaker l. 8. cōt Dur. sect 7. That the Prophet saieth Thou shalt not forsake my soule in hell is as much as if he had saied Thou shalt not forsake me lying in the graue Et Sect. 22. It is manifest that it is Descended 1. Buried the same sense in both words that to be buried is to descēd to hell and that to descend to hell is to be buried Perkins in Explic. Symboli tom 1. col 680. He descended into hell that is being dead and buried was detained captiue in the graue and kept of death for three dayes Et col 676. Others expound it thus He felt and bore the torments and anguishes of hell This saieth he is a good and true exposition Et in Serie Causarum c. 18. The descent into hell is the ignominious dominion of death ouer him being buried Daneus Contr. 2. p. 161. By the name of the death Death 1. torments of soule of Christ are meant the torments of soule and the curse of God which is felt in the mynd P. 169. It is apparent out of the Acts 2. that the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for graue of the bodie Et pag. 172. he saieth Of the descent of Christ to hell that is of the sorrow in soule suffered by Christ Tilenus in Syntagm c. 6. vnderstandeth by the descent to hell the dominion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which it obtained by thy continuate death of Christ oppressed and shut vp in a graue sealed and kept with souldiors for three dayes together Bucanus in loco 25. By Christs descent into hell are meant those great torments of mynd which he sustained in his agonie and on the crosse Polanus in Syntagm l. 6. c. 21. We declare that the descent of Christ into hell is his voluntarie demission of himselfe to abide and wrastle out the paines of hell Finally Vorstins in Antibel pag 40. Writeth thus All Protetestants do not wholy agree about the true sense of this article whilest some accommodate this phrase properly to the death and burriall of Christ as an explication thereof others metaphorically to the inward griefs of the mynd or infernall torments which Christ suffered at the time of his death or passion and others metonymically or effectiuely by a kinde of prosopopeia to the fruite of the death and passion of Christ exhibited vnto vs miserable and damned Et p. 41. We say that speach Descend to hell most truely doth signifie in Scripture nothing els thē simply to dye or to brought into the state of the dead and so buried Et p. 42. The sense of those words Thou shalt not leaue my soule in hell may most fitly be expressed thus Thou shalt not leaue my life in death or thou shalt not leaue me in the
maintainers of the trueth These are such things as that now it may onely seeme to be wanting to set the Diuel himselfe in the throne of God and of trueth And Epist 16. What I Good counsell of Beza admonished before I admonish now in the Lord agayne and agayne to wit that at lest they would consider with themselues from whome and to whome are they gone For that I may imitate the words of S. Austin l. 2. cont Iulian. c. 10. Hath long time so confounded the highest with the lowest Shall light so be termed darkenesse and darkenesse light that Aërius Iouinian Vigilantius become to see and Austin Hierome Epiphanius be blinde But in some I thus argue in the 24. place whose doctrine in manie and greatest points is opposite to the expresse words of Scripture and besides as themselues confesse was condemned of the ancient Church and holie Fathers for heresie that is repugnant to the true sense of Scripture But such is the doctrine of Protestants Therefore c. CHAPTER XXV THAT PROTESTANTS THEMSELVES sometimes confesse that diuers of their opinions be blasphemous THE 25. argument wherewith we will proue that Protestants contradict the true sense of the Scripture shal be because it is so manifest that diuers of their doctrines which in the former booke I shewed to be opposite to the expresse words of Scripture are blasphemous as partely the very Authors of them partely other learned Protestants being compelled by their conscience and the euidencie of the matter doe confesse it Concerning God Protestāts teach that he willeth sinne Blasphemie that God willeth sinne as hath beene seene l. 1. c. 2. art 1. Which doctrine to be blasphemous thus confesseth Caluin in Resp ad Nebulon. p. 732. Was it a doubtfull blasphemie to make God the author of of sinne to will sinne to thrust to sinne Beza de Praed cōt Castel vol. 1. Theol. p. 372. Out of these things none of these blasphemies followeth to wit ether that God is the author of sinne or is delighted with sinne or also willeth sinne Et p. 397. It cānot be saied without blasphemie that God willeth iniustice Ib. l. Quest Resp p. 681. What then Shall we say that God willeth iniquitie God forbidde For this is the most horrible blasphemie of all Zanchius l. 3. de Nat. Dei c. 4. We should surely say that God is the cause and author of sinne if we should say that properly speaking he willeth sinne or would haue sinne to be done Hutterus in Analysi Cōf. Aug. p. 625. The blasphemie of Sacramentaries is execrable who are not ashamed to referre the most dolefull fall of our first parents and all that world of euils which thereō insued not in regard of the punishmēt but of the sinne vnto an absolute and eternall decree of God and to his effectuall working and immutable will Et p. seq But let heauē be astonished the elements amazed at such mostrous blasphemies whereof no pious man should suffer to heare the onely outward noise without shaking much lesse should assent vnto them in his heart And Ioannes Andrae in Colloquio Montisb p. 422. This assertion that man fell by Gods will is impious and horrible to heare and so contrarie to the expresse and reuealed word of God They teach also that God willeth sinne euen as it is That God willeth sinne as sinne sinne as hath beene shewed lib. 1. cap. art 2. But that this is blasphemous is acknowledged by Beza l. de Praedest p. 410. in the words If euer we had thought to speake or write that sinnes as sinnes proceed from the will of God we would confesse that we were worthie of all punishment Lobechius also Disp 21. This principle of Diuinitie is firmely to be held and to be beleiued with all our heart that God nether willeth nor commandeth ill deeds as they are such much lesse worketh or helpeth them or by an eternall decree doth destinate or secretly driue men to commit them They teach also that God worketh sinne and is the That God is cause of sinne cause and author of it as is to be seene l. 1. c. 2. art 4. And yet Caluin l. de Prouident p. 742. aliâs 736. confesseth that it is a monstrous blasphemie that wickednesse is done not onely by the will of God but also he being the author thereof And pag. 471. Thou wranglest with me as if I had saied that sinne is the iust worke of God which in all my writings I euer more detest Instruct contr Libertin cap. 14. God must denie himselfe and become a Deuil if he did worke euill which these men doe attribute vnto him The like he hath libr. de Praedestin pag. 711. And in Actor 2. ver 23. saieth I denie that God is the author of euill because in this word an euill affection is insinuated Beza in Absters Calumn Heshus pag. 316. calleth it blasphemie That God worketh the wickednesse of the wicked And de Praedest cont Castel p. 401. God forbidde that anie of ours should haue saied or written as thou auonchest that God ether giue or permit or worke an euill will or anie wicked or filthie desires when as euen our thoughts doe altogether abhorre from these kinde of blasphemies P. Mart. in locis classe 1. c. 14. If God wrought sinne he were a sinner Kemnice in locis part 1. tit de Causa Peccati All mens mynds and eares do so abhorre from that speach God is the cause of sinne that therefore the Maniches did feigne an other God Vrsin in Miscellan p. 72. Thou saiest that these are the speaches of manie of men God doth effectually worke in the reprobate that they sinne With all our heart we accurse this speach and doctrine Whitaker ad Rat. 9. Campia That is horrible Campian and not to be spoaken which thou saiest that anie should make God the Author of sinne He deserueth that God should streigth with a thunder boult cast him into the bottomlesse pit of hell Pareus in Colleg. Theol. 1. disput 2. The Fathers iustly condemned that impious doctrine of the Maniches and Libertins ascribing the cause of fall and sinne to God the Creator And Disput 3. God was not nor is not the efficient cause of sinne which heretofore was the blasphemie of the Maniches and now is of some Libertines They teach that God doth predestinate and ordaine That he predestinated men to sinne mē to sinne as is related l. 1. c. 2. art 5. Which to be blasphemous confesseth Vorstius in Amica Collat. sect 89. in the words which doctrine that God doth destinate men to sinne I scarce beleiue that thy selfe wilt thinke to be voide of blasphemie if thou doest well consider it Hutter in Anal. Confes August c. 9. The troupe of Sacramentaries Beza Caluin Renecher doth not feare to write with a most execrable and most wonderfull blasphemie that some are fatally and absolutely destinated not onely to their last end to wit damnation but also to the
into absolute p. 668. Chapt. 12. That Protestants change manie causall speaches of Scripture into not causal p. 670. Chapt. 13. That what is simply spoaken of Scripture they make to be spoaken in parte p. 674. Chapt. 14. That they will not vnderstaÌ„d the speaches of Scripture of that time of which it speaketh p. 678. Chapt. 15. That of manie sayings of Scripture they make one p. 681. Chapt. 16. That words which signifie effecting a thing they expound of endeauoring p. 683. Chapt. 17. That words which signifie a cause they expound of a way or meane p. 686. Chap. 18. That words which signifie a thing to be they expound that it ought to be p. 689. Chapt. 19. That words signifying a true thing they expound of an apparent p. 690. Chapt. 20. That they are forced to expound the words of Scripture by diuers by disparats and contraries p. 696. Chapt. 21. That they are forced to deuise improprietie of words and all figures p. 712. Chapt. 22. That they are forced to coyne manie distinctions friuolous repugnant and vnheard of p. 719. Chapt. 23. That they confesse that they teach against the vniforme consent of Fathers the Church and Councels p. 731. Chapt. 24. That they confesse that they teach ould damned heresies p. 740. Chapt. 25. That they confesse that some of the Protestants opinions are blasphemous p. 744. Chapt. 26. That they make frustrate the ends of Christs incarnation and passion p. 755. Chapt. 27. That they take away all vertue and open a way to all sinne p. 758. Chapt. 28. That they haue no infallible interpretation of Scripture p. 763. Chapt. 29. That they admit no Iudge to whose iudgment they will stand p. 769. Chapt. 30. That sometimes they confesse their doctrine to be contrarie to holie Scripture p. 757. Peroration or Conclusion to the Reader p. 791. FINIS Faults escaped in the printing In the Preface to the booke Page 5. line 8. let is Correction let vs. ibid. l. 26. sixte cor sixtie p. 8. l. 15. is most cor is a most ib. ease cor easie ib. l. 38 dele all p. 9. l. 10. gods cor God p. 12. l. 2. thefe cor these p. 15. l. 34. for as cor so for as p. 17. l. 37. like most c. cor like boost of them all But this most c. p. 19. l. 7. proporse is cor propose p. 20. l. 37. Word cor worke p. 23. l. 31. proportions cor propositions p. 25. l. 27. Workes cor worke is p. 26. l 10. if cite cor I cite p. 27. l. 20. thaught cor taught In the booke Pag. 2. line 18. hould cor hold p. 3. l. 28. herie cor heire p. 6. l. 1. with cor with them p. 10. l. 28. for better cor far better p. 14. l. 20. be cor he p. 20. l. 19. rocke cor the rocke p. 23. l. 21. right cor night ib. l. 27. image cor of Image ib. l 28. not cor nor p. 25. l. 2. whas hed cor washed p 28. l. 36. sweel cor sweet p. 48. l. 3. damnations cor damnation p. 49. l. 33. dath cor doth p 50. l. 23. aboues cor aboue p. 51. l. 13. vn cor vnto p. 52 l. 10. is cor his p. 53. l. 21. it cor is p. 55. l. 11. to will cor to witt p. 56. l. 25. for cor for to p. 65. l. 5. punisheth cor he punisheth ib. l. 16. hath anger cor hath no anger p. 68. l 17 Manlins cor Moulins p. 69. l. 19. to will cor to wit p. 74. l. 31. declare cor deelared p. 80. l. 13 came cor come p. 81. l. 22. burdered cor burdened p. 82. l 32. shat cor that p. 92. l 36. as once cor at once p 102. l 22. forgiuen cor forgiuing p. 105 l. 3. know cor bow p 123. l. 26. obut cor but. p. 138 l. 14. cannot be cor cannot but be ib. l. 35. bought cor brought p. 145. l. 27. came cor come p. 146. l. 19. enioyned cor enioyed p. 155. l. 19. two cor to p. 156. l. 17. any cor an p. 177. l. 16. workesse cor workes p. 182. l. 3 mayes cor wayes p. 191. l. 24. opposition cor exposition p. 193 l. 23. affirmeth cor denyeth p. 194. l. 1. affirme cor deny ib l. 3. denie cor affirme p. 202 l. 5. one cor are ib l 26. deny cor affirme p. 209 l. 23. diuel cor dwell p. 210. l. 24. priests cor priest p. 211. l. 13. whether do cor whether Pastors doe p 313. l 17. followes cor fellowes p. 215. l. 17. port cor part p. 218. l. 20. as cor was p. 260. l. 1. roshly cor rashly p. 269. l. 26. if cor of p. 271. l. 34. of pastie cor or pastie p. 274. l. 35. if the cor of the. p. 278 l. â—8 them cor then p. 289. l. 10. he cor be ib. l. 20. ad cor and p. 305. l. 17. descricbed cor described p. 309. l. 1. of cor a. ib. l. 25. husband cor her husband p. 315 l 20. to God cor God p. 317. l 27. beleuie cor beleiue p. 328. l 22. with cor with hearte p. 331. l. 6. faith saieth cor sith faith p 341. l. 1. Catholikes cor Protestants p. 342 l. 4. not cor nor p 343. l. 12. strang cor strong p 346. l. 12. derswasion cor persuasion p 349. l. 17. this cor they p. 355. l. 15. leefe cor leese p. 357 l. 16. sauing cor saying p. 365 l. 18. art cor are p. 377. l. 5. Com cor Rom. p. 396. l. 19 youehall cor you shall p. 409. l. 3. of self cor of it selfe p. 420. l. 21. promise cor promised p. 426. l. 26. suo cor sua p. 444. l. 9. him not cor him not p. 448. l. 22. eath cor death p 458. l. 23. faith cor sayeth p. 460 l. 9 with cor which p 465. l. 17. then cor them p. 487. l. 22 as cor of p. 489 l. 18 lete cor let p. 490. l. 17. to cor to be ib. l. 20. that cor then p. 514 l. 8. the cor then p. 522. l. 5. buÌ„od cor bound p. 542. l. 19. alone cor all one p 543 l 17. styme cor slyme p. 545. l. 12. thoum y cor thou my p. 550. l 22. as cor of p. 634. l. 3 there cor their p. 636. l 30 prayed cor prayers p. 639. l. 12. and tyme dele tyme. ib l 24. boasting cor that boasting p. 656. l. 13. fourth cor forth 657 l. 29. vniusall cor vniuersall p 659 l 6. of cor if p 662. l 18. conceaue cor conceaued p. 664 l 27 as cor as to p. 673. l. 28. of kinde cor kind of p 690. l. 27 month cor mouth p. 691 l. 2. the cor he p. 698. l. 29 be confessed cor confesse p. 704. l 2. to cor to be p. 709. l. 22. merly cor merily p. 728. l. 29 perfectiuely cor perfectly p 732. l. 4. are cor or p 734. l. 21. forbiddacne cor forbiddance ib. l. 32. dot cor not p. 743. l 14. must cor most p. 748. l. 31 men cor man p. 750 l. 25. of power cor power of p 764. l 10. learned cor vnlearned p. 773 l 6. is in cor in p. 774. l. 4. distruction cor distinction p. 775 l. 28. willeth cor willeth not p. 790. l. 20. last cor lost p 793 l. 18. them cor they p. 794. l. 19. then cor them In the Margents Pag. 20. not rocke cor not the rocke ib keyos cor keyes p. 27. diuarce cor diuorce ib aduantrie cor aduoutrie ib. to worke cor a worke p. 65 euer cor Eue. p. 118. the cor he p. 146 heauen cor heare p. 161. followed cor followed p 223. bod cor bad p. 226. hane cor haue p. 240 their 's cor their p. 258. sote cor state p. 276. ward cor word p. 278. thou cor then p. 309. liuingâ— cor liuing p. 327. thou cor then p 350. all cor at all p 361. sinners cor of sinners p. 367 perfiled cor perfited p. 403. goost cor good p 475 reted cor remitted p. 539. returnet cor returneth p. 659. thing cor thinke p. 695. generall of cor generall way of p. 713. imperpely cor improperly FINIS
PROTESTANTS EXPRESSELY DENIE Academie of Marpurg apud Zanchium in tom 7. col The elect do not sinne 66. The elect himselfe doth it sinne not hut sinne inhabiting in him Bucer in Matthaei 7. A Christian sinneth not and yet he A Christian sinneth not hath sinne Zanchius in Supplicat ad Senatum Argentinensem tom 7. col 59. The elect cannot properly obey the concupiscences Doth not obey concupisceÌ„ce of sinne Whitaker Controu 2. q. 2. cap. 2. True faithfull can neuer be Is not ouercomen of Sathan ouercomen of Sathan Contra-remonstrantes in Collat. Hagae pap 351. Sinne hath not rule ouer the elect And 347. There is plainely saied who is borne of God that is the true faithfull and regenerate that he doth not sinne so as sinne ruleth ouer him againe nor can so sinne THE CONFERENCE Scripture plainely saieth that Dauid though iustifyed did euill wickedly did sinne The same say Catholiks Protestants plainely say that the elect him selfe committeth not sinne that a Christian sinneth not that the elect properly obey not the concupiscences of sinne that sinne ruleth not ouer an elect ART XIV WHETHER THE ELECT being iustified euer doe sinne wittingly and willingly SCRIPTVRE EXPRESSELY AFFIRMETH. 2. Reg. 12. v. 9. it is saied to Dauid Why hast thou conteÌ„ned Dauid contemned Gods word Despised God the word of the Lord. Et v. 10. The sword shall not departe from thy house for euer because thou hast despised me CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Rom. 6. v. 12. calleth it filthie doctrine that the elect being iustified do not shake of the yoke of the law of God of set malice but of frailtie because the flesh ouercometh the spirit striuing PROTESTANTS EXPRESSELY DENIE Iacobus Andreae in Colloq Montisb p. 382. The elect The elect sinne not of purpose Not of full will sinne not of purpose but against their will Perkins de Praedest to 1. col 153. The regenerate do not sinne of whole or full will Academie of Zurich apud Zanchium to 7. col 74. Nether of them Dauid Peter sinned with his whole harte and mynde And Zanchius himselfe ib. de Perseuerant col 98. The true faithfull being once ingrafted in Christ neuer sinne with their mynd that is with their whole mynde harte and full will but Onely of ignonorance onely with flesh ignorance and frailtie Et col 363. Saints neuer sinne of set malice or as others say with their will but alwaies ether of frailtie or of ignorance Daneus Contr. de Baptismo c. 14. Men sinne in two sortes Ether with whole affection of mynde feeling no fight betwene the spirit and flesh and in this sorte do not they sinne who are borne of God and haue true faith Pareus l. 1. de Amiss Gratiae cap. 6. Who is borne of God 〈…〉 not sinne with his whole harte Et l. 3. de Iustif c. 15. â—â—ece we haue clearly that the regenerate do not sinne to wit with their whole harte and to death 〈…〉 deaâ—h Scarpe de Iustif Contr. 5. No faithfull persons sinne with full force of will THE CONFERENCE Scripture plainely teacheth that Dauid though an elect and iustified man contemned Gods word despised God The same say Catholiks Protestants plainely teach that the elect do not sinne with their whole harte neuer sinne with their will neuer with full will but onely of frailtie or ignorance or with the flesh ART XV. WHETHER THE WIDDOWS whereof S. Paul speake did make void their faith by marrying SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Tim. 5. v. 11. 12. But auoid the yonger widdows for when Somewidows damned for marrying againe they shal be wanton in Christ they will marrie hauing damnatioÌ„ because they haue made void their first faith CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 2. de Monachis c 24. The Apostle faith that they make void their first faith which will marrie PROTESTANTS EXPRESSELY DENIE Apologia Confess Augustan c. de votis Paul condemneth Not damned because the married the widdows not because they married Whitaker l. 9. cont Dureum sect 39. The Apostle writeth that those widdows were to be damned not because they married Lutherans de votis to 2. f. 302. But nether doth Paul condemne this in them that they will marrie Illyricus in Claue part 1. verbo Fides There is no speech of breaking of vow or of marrying againe Zuinglius in Explanat artic 30. Paul saieth that these broke their first faith because they vsed the pleasure of the flesh not with husbands for they who married did not breake their faith Peter Martyr libr. de votis col 1352. It cannot be gathered hence that to haue a will to marrie was accounted sinne in them THE CONFERENCE Scripture plainely saieth that those widdows whereof S. Paul speaketh had their damnation by marrying because by marrying they made void their first faith The same say Catholiks Protestants plainely say that they had no damnation by marrying that they did not sinne by marrying that there is no speech in S. Paul of marrying againe that he spoake of such as out of marriage vsed the pleasure of the flesh Which contradiction of the Scripture is so euident as some Protestants confesse it See lib. 2. c. 30. ART XVI WHETHER VSVRIE be sinne SCRIPTVRE EXPRESSELY AFFIRMETH. Psal 14. v. 1. 5. Lord who shall dwel in thy tabernacle c. Vsurie sinne He that hath not giuen his money to vsurie Psal 71. ver 14. From vsuries and iniquities he shall redeeme their soules Ezechiel 18. vers 5. and 8. And a man if he shal be iust hath not lent to vsurie and not taken more hath turned his hand from iniquitie This man is iust liuing he shall liue saieth our Lord God CATHOLIKS EXPRESSELY AFFIRME S. Thomas 2. 2. q. 78. art 1. To take vsurie for money lent is of it selfe vniust PROTESTANTS EXPRESSELY DENIE Bucer in Disput de Vsuris pag. 794. The Lord did not forbidde Not all vsurie forbidden Some vsurie allowed and condemne all vsurie but vsurie of a certaine kind to wit that with biteth and helpeth not the neighbour which alone I thinke to be allowed Caluin in Epistolis edit 1619. pag. 488. If we condemne all vsurie we make the snare of consciences straiter then the Lord himselfe would Againe I find not by any testimonie of Scripture that all vsuries are condemned THE CONFERENCE Scripture expressely saieth that who lendeth money to vsurie shall not dwell in Gods tabernacle that soules are to be redeemed from vsurie that a iust man doth not lend to vsurie The same say Catholiks Protestants expresseiy say that al vsurie is not condemned that some is to be allowed ART XVII WHETHER ALL HAVE sinned in Adam SCRIPTVRE EXPRESSELY AFFIRMETH. Rom. 5. v. 12. As by one man sinne entred into this world and All men sinned in Adam All made sinners in Adam by sinne death and so vnto all men death did passe in whome all sinned Et ver 19. As by
Protestants expound of onely endeauour or desire to do it THE 16. argument shal be taken from thence that words of Scripture which signifie the working or doing of a thing Protestants are compelled to expound of onely endeauour or desire to worke or doe it Thus they delude those words of Scripture which say that some men are iust are perfect auoide euill doe the will of God loue him with all their heart fulfill the law keepe the commandements worke their saluation and the like Caluin in Math. 12. vers 33. those words Ether make a Make good 1. aspire to good tree good c. expoundeth thus It cometh of the free indulgence of God that he vouchsafeth them so honorable a title of good who aspire to goodnesse In Math. 6. v. 9. Thy will be done This sufficeth saieth he to testifie by desire that we Keepé 1. applie their endeauour hate and are sorie for whatsoeuer we see contrarie to Gods will and desire to haue it destroied In Ioan. 15. v. 10. If yee keepe my commandements The faithfull saieth he are accouÌ„ted to keepe Christs commandements when they applie thereto their endeauour albeit they be farre from the marke Vpon that Rom. 8. v. 1. Who walke according to the flesh He saieth they walke according to the flesh not who haue quite cast of all sense of the flesh but who diligently labour to tame and mortifie the flesh that the desire of pietie may seeme to reigne in them Et vers 5. He testifieth that he accounteth not them carnall who aspire to heauenlie iustice but them who are wholy addicted to the world In Philip. 2. vers 3. Worke your saluation We are Worke. 1. aspire to it Iust 1. aspire to iustice saied to worke it when gouerned by the holie Ghost we aspire to heauenlie life In 1. Tim. 1. v. 9. The law is not set for the iust I answere that Paul here calleth them iust not who are wholy perfect as there is none to be found but who with a singular desire of heart aspire to goodnesse Et ib. c. 4. v. vlt. Thou shalt saue thy selfe The Pastour is saied to saue himselfe because that is Worke. 1. Goe forward vsuall that the faithfull worke their saluation when they goe forewarde in the course thereof In 1. Pet. 4. v. 18. If a iust man shall scarce be saued He calleth them iust not who are perfectly iust but who endeauour to liue well In 1. Ioan. 2. vers 3. If Keepe 1. Endeauour we keepe his commandements He meaneth not to keepe the commandements to fully satisfie the law which example can neuer be found in the world but who according to mans infirmitie doe endeauour to frame their life to Gods seruice And ib. v. 5. But who keepeth his word truely in him the loue of God is perfect I answere saieth Caluin that it sufficeth so euerie one according to the measure of grace giuen to him doe aspire to this perfection And ib in c. 3. v. 5. There is no sinne in him They are esteemed of the cheifest parte that is they are saied to be iust and to liue iustly because with a sincere affâ—ction of heart they aspire to iustice This and manie such like Caluin Bucer vpon that Math 7. v. 21. But who doeth the will Doeth 1. Endeauoureth of my Father That is saieth he who with his mynd doth endeauour to frame himselfe to the will of the Father In Math. 12 v. 50. Whosoeuer doth the will of my Father We must must note that to doe the will of the Father is all one as to heare the words of Christ and to doe them that is to endeauour from our heart to doe them And in Ioan. 14. he saieth To keepe the commandement of the Lord here is nothing els but to beleiue that it is true and holesome and to loue it with all our heart Zuinglius in Explanat art 14. Here we vnderstand to doe according to the rule of Christ and precepts of God to come neare to the rule of God and with all endeauour to conforme himselfe to the word of God as farre as a man can in this mortall bodie Et in Luc. 1. tom 4. p. 183. Manie trouble themselues here how they are saied to haue beene iust before God whereas before him no mortall man can be iust This knot is easily loosed if we Iust 1. Endeauour to be vnderstand simply according to the phrase of the Hebrew tongue which calleth them iust before God who for feare of God and loue of iustice endeauour to be innocent and holie Schlusselburg to 7. Catal. Haeret. pag. 235. expoundeth those words Philip. 2. ver 12. in this sorte To worke in this place signifieth to labour and to be carefull of the true way which God hath proposed for to obtaine saluation Pareus l. 4. de Iustif c. 15. saieth Iob indeed is saied to be iust perfect and fearing God and auoiding euill because he was a sincere worshiper of God hauing an earnest desire to doe well Tilenus in Syntagm c. 46. They are called iust and perfect Iust 1. Labour to be who labour for iustice and aspire to perfection Perkins vpon that Galat. 6. ver 2. So yee shall fulfill the Fulfill 1. desire law of Christ Here the Galathians are saied to fulfill the law because God accepteth the sincere affection of the mynd for the full effect And Whitaker libr. 8. contr Dur. sect 49. They are saied to keepe who endeauour to keepe And sect 39. They loued the law with their heart and for that cause they are accounted iust Musculus in locis tit de Peccato What other thing is it I haue kept my feet from all ill way but I haue carefully endeauoured to commit no euill hIaue done iudgement and iustice but I haue had a desire to doe iudgement and iustice Wherefore thus I conclude Who beside the foresaied opposition to the expresse words of holie Scripture are also forced in so manie and so great matters to expound the words thereof signifying effecting working or doing of onely desire to effect work or doe they contradict the true sense of Scripture But Protestants doe so Therefore c. CHAPTER XVII THAT WORDS SIGNIFYING A CAVSE Protestants expound of a way or meane and what the Scripture attributeth to one cause they giue to an other THe 17. argument shal be taken from that Protestants are forced to expound words that signifie a Cause of a way order or meane Thus they depraue those words of Scripture which teach that faith or good workes are the causes of our iustice or saluation Perkins in Cathol reform Controu 4. c. 4. expoundeth those words 2. Corin. 4. v. 17. For that our tribulation which presently is momentanie and light worketh aboue measure exceedingly an eternall weight of glorie in vs in this sorte AfflictioÌ„s Worke. 1. are â—eans worke saluation not as causes effecting it but as means leading vs to it And he addeth
indeed shew thy selfe such as thou boastest to be Pareus Contr. 5. col 1009. Hauing damnation c. 1. Tim. 5. v. 11. Bucers and Martyrs opinion is true when they take the word Damnation in this place of Paul for damnation which is pronounced of men against those yoÌ„g widows who marrie againe And Marâ—yr l. de votis col 1355. Those words of the Apostle Damnation 1. in mens iudgement may be vnderstood of mens iudgement The same Daneus Contr. 6. col 1187. When Concupiscence hath coceaued c. Iac. 1. ver 15. Iames speaketh of that effect of sinne which appeareth to vs men Et p. 1205. Bellarmin answereth out of Dan. 4. v. 4. and Philip. 2. v. 12. that we can redeeme our sinnes But Bellarmin is deceaued for those places of Scripture onely teach what we can and ought to doe in regard of men not in regard of God Et Contr. 2. c. 16. Verbes actiue which are spoaken by the Scripture Causeth 1. Testifieth of the Sacraments doe not signifie cause or action causing and effecting but onely action testifying Pareus de Iustif c. 15. 1. Ioan. 3. c. 7. Who worketh iustice is iust That is he sheweth by workes that he is iustified by faith Et l. 3. c. 14. Ioan. 15. Euerie branche in me he expoundeth of those who adhere to Christ in onely outward profession and shew And that Math. 24. The charitie of manie shall wax could of those who in outward appearence are iust And that 1. Tim. 1. Some haue made shipwrack of faith of onely apparent faith Et l. 4. c. 18. saieth With Iames to Iustifie is to shew by workes before men the iustice of faith Zanchius in Summa Praelect to 7. col 276. The place 2. Pet. 1. Forgetting the purgation c. is to be vnderstood according to the custome of holie Scripture which according to the iudgement of charitie calleth all Saints Iust and Cleansed from sinne whosoeuer are baptized in Christ and professe Christ though all be not such before God Et ib. That Ezech. 18. If a iust man turne himselfe from iustice Is not meant of one that is truely iust but who to men onely seemeth iust Et de Perseuer c. 2. Manie beleiued in him Ioan. 12. Because to themselues they seemed truely to beleiue in Christ whereas notwithstandind they doe not truely beleiue Perkins in Cathol Reform Contr. 4. c. 4. vpon that Ps 105. It was reputed to him to iustice writeth thus Surely not Iustice 1. a Signe thereof because that fact was a full satisfaction of the law but because God aiâ— accept that iust worke as a note and signe of iustice and of that zele which he had for the glorie of God Et in Psal Happie Happie 1. a signe thereof is the man who walketh in the law He saieth He is happie that he is in Christ of which thing the obedieÌ„ce giuen to the law is a signe Et ib. We say that workes concurre to iustification and that we are iustified by them as by certaine signes and effects not as by causes And tom 2. in Galat. 5. They are saied to fall Fallen 1. shew they neuer stood from grace not that indeed all had beene vnder grace and after had fallen from it but because God made it manifest to men that indeed they had neuer beene vnder his fauour And Apocalips 2. When Dauid praied God to create a new heart in him Perkins saieth He speaketh not as he was before God and by faith but according to his feeling for his faith did not put forth it selfe before men and himselfe Polanus in Disp priuat p. 24. that Ezech. 18. He shall quickeÌ„ Quicken 1. testifie his owne soule expoundeth thus He by his workes shall testifie that he is truely regenerate Et pag. 108. Faith is perfected by workes that is perfectly knowne Bucanus Inst loc 18. Zacharias in these words Be conuerted to me speaketh of outward conuersion Et loco 30. Charitie couereth a multitude of sinnes not before God but before men Vrsinus in Catechis p. 40. That saying of Peter Denying the Lord who bought them Agayne He forgot that he was Cleansed 1. in outward Signifie cleansed from his ould sinnes and such like are manifestly spoakeÌ„ ether onely of outward shew and gloriation of redemption or purgation or c. Et q. 63. Who doeth iustice is iust to wit before men And in like sorte Piscator in Thes l. 2. p. 94. expoundeth that place Rom. 6. Who is dead is iustified from sinne Aretius in locis part 1. f. 9. saieth to that Tobie 4. 12. Deliuer 1. Sgnifie Almes deliuer from death They deliuer from eternall death that is are signes and firme arguments in the godlie that they are deliuered from that death Et Confessio Wittemberg c. de Eleemosyna We teach that almes doth so blot out sinne that it is the fruite of charitie towards our neighbour by which worke we testifie the faith and obedience which we owe to God P. Martyr in Rom. 9. Nether is proued out of this place If anie shall cleanse himselfe that men can cleanse themselues or make themselues honorable vessells Wherefore we must not gather more out of those words of Paul theÌ„ that such a cleansing is a signe whereby we iudge of the worthe or vnworthinesse of vessells in the Church Tilenus in Syntagmate c. 41. giueth this rule of deluding A generall of deluding words of Scripture all places of Scripture which teach that charitie hope feare or pennance doe iustifie to wit that ether by these names is vnderstood faith or that they onely declare iustification Scharpius de Iust Contr. 5. denieth that speach Luc. 8. They beleiue for a time or that 1. Tim. 1. They haue made shipwrack Faith 1. in shew of faith cap. 5. 6. they shall depart from faith They haue fallen from faith to be meant of true faith Nether will he haue that Ezech. 18. When a iust man shall turne himselfe Iust 1. in shew from iustice to be meant of one truely iust nor that Math. 18. When the vncleane spirit shall goe forth of a man to be meant of the Diuel truely gone forth Nor that Math 24. Charitie of manie shall wax could Of true charitie Nor that Galat. 5. Yee are fallen from grace of true grace Nor that Hebr. 6. Were illuminated or Hebr. 10. In which he was sanctified of truely illuminated or sanctified Nor that 2. Pet. 1. Forgetting the purgation c. and c. 2. A sowe washed c. of true purgation or true washing Nor finally that Actor 10. Simon beleiued of true faith And in like sorte Contr. 6. he denieth that Ioan. 12. Manie of the Princes beleiued and that 1. Cor. 13. If I haue all faith to be meant of true faith and Contr. 7. that Iacob 2. Not by faith onely of true faith And Contr. 12. When anie are saied to be perfect or iust as Gen. 6. 1.
Reg. 15. Luc. 1. Actor 13. he saieth this is not meant of true iustice or perfection but of apparent So that with these men nothing is true if it be against them but onely apparent as is indeed their religion Wherefore thus I argue in forme Who beside the foresaied opposition to the expresse words of Scripture in manie and great matters words which signifie true things are forced to expound them of apparence outward shews testifications and significations before men they contradict the true sense of Scripture Protestants doe so Therefore c. CHAPTER XX. THAT PROTESTANTS ARE FORCED to expound the words of holie Scripture by diuers disparates and contraries THE 20. argument wherewith we will proue that Protestants doe contradict the true meaning of holie Scripture shal be because they are coÌ„pelled to expound the words thereof by things that are quite different yea disparate or nothing like and plaine concrarie of which doings of theirs amongst innumerable I will note some few examples They expound the words of Scripture by things different or diuerse For thus dealeth Zuinglius in Marci 1. to 4. p. 141. All were baptized that is saieth he were taught in Baptized 1. Taught the Ghospell In Ioan. 3. v. 5. The kingdome of God is here taken for heauenlie doctrine and preaching of the Ghospell In histor resur pag. 401. The sense is Whose sinnes you forgiue that is Forgiue 1. Preache to whome you shall tell the forgiuenesse of sinnes In Roman 5. pag. 419. Sinne in this place As sinne by one man c. is Sinne. 1. Disâ—ase Faith 1. Preaching taken for a disease In cap. 10. pag. 434. Faith is by hearing Here marke that Faith is taken of Paul for the manifested will of God and for the manifest and publike preaching of faith amongst the Iews and Gentils In 1. Cor. 7. p. 463. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good is here taken for commodious and quiet Et tom 2. in Elencho Faith 1 Gods election Which 1. Whiles Blessed 1. Bad Fairewell fol. 34. Faith iustifieth that is the election of God In Subsidio f. 245. Which is powred out for manie that is whiles or as it is powred out for manie In Exegesi f 355. And it happened as he blessed that is bidde them fairewell Et in Exposit fidei fol. 558. It is cleare that the name of Merit or Reward is in holie Scripture but insteed of a Free guift Caluin in Luc. 1. ver 15. Replenished with the holie Ghost expoundeth To be indued with greater grace aboue che common vulgar sorte In c. 7. ver 48. he expoundeth Forgiue vs Forgiue 1. Seale our trespâ—sses thus Seale more and more mercie in our hearts In c. 8. v. 13. They beleiue for a time thus They giue an honor to the Ghospell like to faith In Math. 7. vers 21. By doing Doe Gods will 1. Beleiue the will of the Father he vnderstandeth Philosophically to frame his life and manners to the rule of virtue and to beleiue in Christ In cap. 21. vers 32. The name of Iustice here signifieth Iustice 1. Doctrine nothing els but that Ihons doctrine was pure and right In cap. 23. vers 22. To sit in the chaire of Moises is nothing els then to deliuer out of the law of God how men ought to liue In Ioannis 3. vers 5. By water he vnderstandeth Water 1. Holie Ghost Charitie in vs. 1. Towards vs. the Holie Ghost In Actor 8. ver 18. by the Holie Ghost Singular guifts In Rom. 5. v. 5. by the Charitie of God diffused in vs he vnderstandeth our knowledge of Gods charitie towards vs. In 2. Co. 2. v. 10. I haue giuen in the person of Christ that is saieth he sincerely and without simulation In 1. Timot. 1. and 6. by Faith he expoundeth Holesome doctrine Faith 1. Holesome doctrine In Tit. 1. v. 16. Appoint Bishops that is Be president in the choice of them And in Hebr. 9. v. 26. Destruction of sinne he expoundeth freing from the guilt of paine Sinne. 1. Guilt of paine Beza in Math. 3. v. 1. by Desert vnderstandeth A hillie countrie And in vers 6. by Confessing their sinnes Professing Desert 1. Hillie place themselues to be sinners And in cap. 5. vers 20. Vpon that Vnlesse your iustice abound c. by the Kingdome of heaueÌ„ he meaneth the Church militant and by Enter Teach Peter Martyr in Roman 18. saieth When the Scripture Faith 1. Gods mercie saieth that we are iustified by faith when we heare the name of faith we must vnderstand the obiect of faith to wit the mercie of God Polanus in Syntagm l. 6. c. 36. Faith is imputed to iustice Faith 1. Christs iustice that is the iustice of Christ which faith apprehendeth is imputed Sadeel ad art 44. abiurat When we are saied to be iustified by faith by the name of faith we must vnderstand Christ And so also Bullinger dec 3. serm 9. The Confession of Saxonie c. de Remiss Peccat This saying is to be vnderstood correlatiuely we are iustified by faith that is we are iustified by confidence of the Sonne of God Zanchius de Perseuerant tom 7. col 143 by that You are Faith 1. Confidence fallen from grace vnderstandeth you are fallen from the doctrine of grace or from the Ghospell Pareus l. 2. de Iustif c. 7. Grace 1. Doctrine by Perfect charitie vnderstandeth sincere Et lib. 4. c. 7. by worke your saluation Doe those things which are necessarie for to obtaine saluation Perkins in Cathol reform Contr. 5. c. 3. saieth In all the promises of the Ghospell in which God doth voluntarily binde himselfe to reward our workes the obligation doth not directly pertaine to vs but in respect of the person and obedience of Christ Apologia Confess Aug. c. de Implet legis Because Loue. 1. Beleiue she loued much that is say they because she truely worshiped me with faith and with exercises and signes of faith Et de Resp ad Argum. When the text saieth that eternall life is rendered to workes it meaneth that it is rendered to those that are iustified Agayne Almes is saied to deliuer from death and to purge from sinne not in it selfe but in the cause thereof that is in faith Almes i. Faith Brentius hom 1. in festum om sanctorum To hunger after iustice is to haue a iust cause and yet not be able to follow it in law Reineccius to 4. Armaturae c. 19. by Sacrifice the Phase vnderstandeth Kill it lest he should be confessed that the pascal lam be was sacrificed Illyricus 1. Ioan. 2. v. 3. The keeping Keeping 1. Knowing of the coÌ„mandements in this place signifieth the true knowledge of his doctrine Piscator in Thesibus l. 2. p. 192. 2. Pet. 2. They denie the Lord who hath bought them that is whome before they had professed that he had bought them Et p. 472. he Buye 1. Professe to buye
they are filth dūgge and stinke in the face of God art 3. But if all If all good workes be sinne there can be no vertue good works be sinnes and mere sinnes surely there is no vertue at all For as Whitaker saieth l. 2. de Pec. orig c. 14. Tell vs how sinnes can be good workes Which is much more true if they be mere sinnes They set also allurements to sinne For as is shewed l. Protest set allurements to sinne 1. c. 2. art 1. they teach that God willeth sinne art 2. That sinne pleaseth God art 4. That God worketh sinne art 5. That God predestinateth to sinne artic 6. That he commandeth to sinne art 7. That he tempeth to sinne art 8. That he necessitateth to sinne art 10. That he iustifieth the wicked remaining wicked artic 17. That he will not haue his commandements kept And cap. 3. artic 11. That Christ was truely a sinner c 4. art 1. That the Angels in heauen do sinne c. 13. art 17. That faith being alone doth iustifie art 23. That it can neuer be lost c. 16. artic 4. That sinne must not be ouercomen of vs. art 13. That the Elect doe not sinne art 16. That all vsurie is not sinne Et c. 19. art 1. That the law of God is not possible art 2. That neuer anie kept it art 3. That none euer loued God with all his heart But what man in his witts can denie that these Positions Sinne pleaseth God God willeth doeth commandeth sinne He predestinateth necessitateth tempteth to sinne He will not haue his commandements kept Christ and the Angels in heauen doe sinne The wicked is iustified remayning wicked faith being alone doth iustifie it can neuer be lost sinne must not be ouercomen of the faithfull they themselues neuer sinne and such like be great enticements to sinne They take away also the obstacles or impediments They remoue impediments of sinne of sinne in teaching as we haue shewed l. 1. c. 2. art 3. That God hateth not sinne art 9. That God hateth not the faithfull when they worke wickednesse art 11. That he is not angrie with the faithfull whilest they sinne art 12. That he neuer punisheth for anie sinne committed art 23. That he damneth not men for sinne And c. 3. art 7. That Christ gaue no laws art 8. That he is no iudge c. 5. art 6. That the Ghospell promiseth saluation without anie condition of workes art 5. That it doth not reproue sinne c. 10. art 8. That in baptisme al sinnes past present and to come are forgiuen c. 16. art 1. That sinnes are not imputed to the faithfull art 2. That they are not mortall to them art 5. That seruing the flesh we may serue God art 6. That no sinnes cast of grace art 7. That sinnes can stand with grace artic 9. That to abstaine from sinnes is not necessarie to saluation artic 10. That sinne is not the cause of damnation artic 11. That we must not giue account of sinnes cap. 17. artic 12. That iustification is neuer lost artic 13. That the iustified need not feare to fall artic 16. That he is to suffer no punishment at all c. 18. art 4. That the faithfull are not to be iudged art 4. That Hell is no place art 7. That hell fire is no true fire And cap. 19. art 7. That the law is abrogated from the faithfull But it is most euident that taking away Gods wrath hatred and punishment of sinnes and sinners taking away Christs law-giuing and iudgement taking from men all feare of iudgement damnation wrath and hatred of God and of losse of iustice and saluation and putting securitie that men euen committing heynous sinnes are certaine of Gods loue of grace and eternall saluation and free from all punishment whatsoeuer all impediments of sinne on Gods parte are taken away and if anie beleiuing this doctrine do forbeare sinne it proceedeth not but from a naturall engrafted horror of sinne or els from feare or or shame of men Yea so euident it is that diuers positions of Protestants Protest confesse that some of their opinions allure to sinne are allurements to sinne as some Protestants confesse it For thus write the Wittembergians cited before cap. 25. That to denie a man to cooperate to his conuersion doth settle horrible wickednesse Which yet Protestants denie lib. 1. cap. 17. artic 15. Remonstrantes apud Hom. in Specim Cont. Belg. pag. 126. say The doctrine of their perseuerance in faith who haue once beleiued is of it nature and condition sufficiet to engender a securitie in men for to serue them as a cushion in midst of their sinnes Againe Of it selfe it is hurtfull to true pietie and good manners And yet Protestants teach thus libr. 1. cap. 13. art 23. Schlusselburg tom 7. Catal. writeth thus To pardon sinnes to come which one doth studie to commit is surely to graunt an Epicurean licence to sinne And yet this is Protestants doctrine l. 1. cap. 10. art 8. Melancthon in Cocleus in art 6. Confess August thus speaketh Now it is vsuall to speake of faith and faith cannot be vnderstood vnlesse pennance be preached Surely they poure new wine into ould vessels who preach faith without pennance without doctrine of the feare of God without the doctrine of the law accustome the people to a carnall kind of securitie That securitie is worse then all the errors vnder Poperie were And yet Protestants say that the Ghospell doth not reproue sinne doth not preach pennance promiseth saluation vpon condition of faith onely as is shewed l. 1. c. 5. art 5. 6. Hutter in Anal. Cōfess August p. 571. writeth that The error of the Anabaptists who denie that men once iustified can leese the holie Ghost doth giue full licence to commit all kind of villanie vnder the absolute perseuerance of those that are once iustified And yet this is the doctrine of Protestants l. 1. c. 17. art 12. other Protestants in Zanchius de Perseuer to 7. col 159. say that the opinion which teacheth that the faithfull cannot fall from grace taketh away pennance looseth the reines to concupiscence maketh a man secure that he dare sinne euen against his conscience And Liber Concord Luther c. de bonis oper That false and Epicurean opinion is sharpely to be reproued wherewith some feigne that faith and grace once receaued or saluation cannot be lost by anie sinne or wickednesse whatsoeuer albeit it be most freely committed Also other Protestants as Gualterus Praefat. Epist Rom. reporteth when they thinke seriously of pietie doe feare that we deuise to easie a way to saluation and least this doctrine breed a licēce to sinne and opē a gappe for men to dare to doe any thing Moreouer diuers of them confesse that men take occasion to sinne by their doctrine as Luther tom 5. in Gal. 6. Iames Andrews Conc. 4. in Luc. 21. Perkins de Serm. Dom. to 2. and in Gal. 5. ver 13. and others in Erasmus in Epist ad