eternitie and will for euer hate And in 2. parte respons ad Acta huius Colloq p. 106. It is true that God will not haue mercie an thē P. 194. This I say that there neuer was time nor is nor shal be when God would willeth or will hereafter haue mercie an euerie God would neuer haue mercieon all one And de Praedestinat vol. 3. p. 404. God concluded all reprobats vnder sinne that he might iustly destroy them Which also he saieth in Explicat Christianismi p. 177. Zanchius de Praedestinat to 7. col 295. God can haue mercie on all but because he nether would nor will therefore c. Piscator in Thesibus l. 2. p. 185. I answere that God would not haue mercie on all TH◠CONFERENCE Scripture expressely saieth that God hath mercie on all spareth all loueth all loueth the world loueth soules The same say Catholiks Protestants on the contrarie expressely say that God hath not mercie on all loueth not all loueth not nor euer loued the reprobate concluded the reprobate vnder sinne for to destroy them iustly ART XIX WHETHER GOD WOVLD haue all men saued SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Timoth. 2. v. 4. God will all men to be saued and to come God would haue all saued to the knowledge of the trueth 2. Peter 3. ver 9. Our Lord doth patiently for you not willing that any perish but that all returne to pennance CATHOLIKS EXPRESSELY AFFIRME Card. Bellarmin l. 2. de Grat. lib. arbit c. 3. It is true that God will haue all saued with that will which the Diuines rightly call Antecedent PROTESTANTS EXPRESSELY DENIE Whitaker Cancione vltim pag. 694. It is a plausible God would not giue life to all opinion that God indeed will all to come to life but it is neare to Pelagianisme Agayne He would not giue life to all Rainoldus in Apologia Thes pag. 247. It remaineth that God will haue saued not euerie one but the elect of all God hath not will to saue all kinde of men not simply all but all giuen to Christ all the predestinate Perkins de Praedcstinat tom 1. pag. 139. It seemeth that there is not such a will or as they say a Velleitie in God with which indefinitly and conditionally he will haue all and euerie mā of all ages to be saued That antecedent vniuersall will of all and euerie ones saluation in Christ is feigned Col. 141. He calleth them outwardly by the word preached whome he will not Would not in earnest haue all saued haue saued And col 144. denieth that God would in earnest haue all saued In Serie causarum cap. 52. It is not true that God would haue all saued by Christ Abbotts orat 2. deverit Grat. Christi pag. 28. It followeth therefore not this that God would haue all to come Caluin de Prouident p. 750. From that reason which is the the mother of all errors riseth that God to thee who without exception will haue all saued Beza ad calum Iacobi Andreae vol. 3. p. 125. This we graunt that God will not haue those that are reprobates to be saued or the death of his sonne to profite them Zanchius in Thesibus to 7. col 280. It can no waies be saied that God simply and properly would or will all men vniuersally to be saued Et de Praedestinat cap. 4. He will not haue all saued Piscator in Thesibus loco 20. par 313. Their opinion is impious who affirme that God will haue saued all and euerie man none excepted and yet doth not saue all Et l. 2. loco 12. p. 143. God will not haue euerie one saued THE CONFERENCE Scripture expressely affirmeth that God will all men to be saued willeth not that any perish but that all returne to pennance The same saye Catholiks Protestants expressely denie that God indeed will all to come to life that God in earnest would haue all saued that God would haue euerie one saued that God properly would all to be saued that he would haue the reprobates to be saued Which are so plainly contrarie to Scripture as some Protestants confesse it See lib. 2. c. 30. ART XX. WHETHER GOD WOVLD haue some conuerted who will not conuerte SCRITVRE EXPRESSELY AFFIRMETH. Isaie c. 65. v. 2. I haue spred forth my hands all the day to on God would haue some cōuerted who will not incredulous peoples which goeth in a way not good after their owne cogitations Prouerb 1. v. 24. Because I called and you refused I stretched out my hand and there was none that regarded Mathew 23. v. 37. Hierusalem Hierusalem which killest the Prophets and stonest them that are sent to thee how often would I gather together thy children as the hen doth gather together her chickins vnder her wings and thou wouldest not CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Math. 23. v. 37. God would recall the Iewes vnto him with a true act of his will for the hen will not metaphorically but properly gather her chickins to her PROTESTANTS EXPRESSELY DENIE Perkins de Praedestinat to 1. col 121. God will conuersion in some men onely in approbation exhortation and means Caluin in Math. 22. v. 37. p. 293. I answere that the will of God of which here is spoken is to be considered by the effect to wit because he indifferently calleth all vnto him by the preaching of his word he is rightly saied to gather all vnto him And he addeth that he calleth the reprobates onely by the outward voice of men And 3. Inst c. 24. § 17. saieth that God indeed willeth not this but is saied to will it figuratiuely and in humane manner as he is saied to strech out his armes Beza in Colloq Montisbel p. 418. God will not haue the God will not haue reprobates conuerted reprobates conuerted and saued And addeth that they cannot will to be conuerted And in Respons ad Acta Colloq part 2. p. 208. It is most false and ridiculous to saye that God will any other to be conuerted but the elect Piscator apud Vorstium in Parasceue ca. 8. God will not Nor them who indeed repent not the conuersion of them who in deed repent not THE CONFERENCE Scripture expressely teacheth that God would call the Iewes vnto him as a hē her chickins that he stretched his hands to an incredulous people that he called them who refused The same teach Catholiks Protestants expressely teach that God will not the conuersion of them who do not repent that he will not haue the reprobates conuerted that he will the elect onely to be conuerted that he calleth others onely outwardly by mans preaching and willeth their conuersion not properly but figuratiuely onely ART XXI WHETHER GOD CALL ALL men vnto him SCRIPTVRE EXPRESSELY AFFIRMETH. Matthew 11. v. 28. Came yee to me all that labour and are God calleth all burdened and I well refresh you And c. 22. v. 9. Goe ye therefore into the highe waies and
that there is any reward of faith or workes but c. Caluin in Antidoto Concilij sess 6. c. 17. That they make No reward euerlasting life a reward in that I dissent from them 3. Instit c. 21. § 1. Saluation cometh to vs by the mere liberalitie of God He Mere liberalitie saueth of his mercie good pleasure and repaieth not a reward l. 18. § 3. Let them know that they haue receaued a guift of grace Not a reward not a reward of workes In Ephes 2. v. 8. That he saueth is mere grace not a reward or retribution Bucer in Math. 5. The things which come to vs from God Free guift are no reward but his free guifts Peter Martyr in Roman 4. Euerlasting life may haue some Farre from the nature of reward resemblance of reward but is farre distant from the nature thereof Wherefore euerlasting life cannot be called a reward but by some resemblance Piscator in Thesibus loco 16 If properly speaking life euerlasting If there were reward there were Merit were a reward surely we should merit it by good workes Wherefore it remaineth that life euerlasting be called a reward by a figure Luther apud Scioppium in Ecclesiast c. 67. If I saw heauē open and could merit it by taking vp a straw from the ground yet would I not take vp the straw CONFERENCE OF THE FORESAIED WORDS Scripture plainely saieth that euerlasting life is giuen according to workes and in that manner of speach as it saith that wrath and indignation is giuen according to workes that there is very great reward in heauen that we shall receaue the retribution or reward of inheritāce The same say Catholiks Protestants plainely say that euerlasting life is no retribution or reward that it is farre from the nature of reward that all the promises made in the Scripture to workes are hyperbols or ouerlashings of speach that is improperly a reward abusiuely a reward that it deserueth not the name of reward Which are so contrarie to Scripture as sometimes Protestants confesse it See lib. 2. c. 30. ART II. WHETHER LIFE EVERLASTING be a Crowne of Iustice SCRIPTVRE EXPRESSELY AFFIRMETH. 2. Tim. 4. v. 7. 8. I haue fought a good fight I haue consummate Heauenlie reward is a crowne of iustice my course I haue kept the faith Concerning the rest there is laid vp for me a crowne of iustice which our Lord will render me at that day a iust iudge CATHOLIKS EXPRESSELY AFFIRME D. Stapleton l. 9. de Iustif c. 3. The Scriptures most manifestly shew that happines is a reward of iustice promised of God PROTESTANTS EXPRESSELY DENIE Perkins refor Catholik Contr. 5. p. 109. We must acknowledge life eternall to be euerie way the guift of God p. 108. It is a free guift Caluin 3. Instit c. 15. § 4. Beatitude it selfe is the mere goodnesse Of mere liberalitie of God c. 21. § 1. Saluation cometh to vs of the mere liberalitie of God In Rom. 6. v. vlt. Hence we gather that our saluation is wholy from Gods grace and mere goodnesse In 2. Tim. 2. v. 12. Paul acknowledgeth nothing in the whole cause of saluation Of mere grace but mere grace of God In Antidoto Concil sess 6. It cometh to vs by no other Title then of free adoption Beza in Confess c. 4. sect 7. We professe that euerlasting By not title but of free adoption life is wholy and in all partes the free guift of God lib. quaest vol. 1. p. 655. Wholy of his mere grace doth he giue vs the benefit of eternall life Bucer in Epitome doctrinae Argentinen Euerlasting life remaineth mere grace Zuinglius in Exposit fidei tom 2. f. 558. Eternall happines cometh by the onely grace and liberalitie of God Bullinger Decade 3. Serm. 9. None is so sottish as he vnderstandeth Wholy and merely of grace not that the whole benefit of saluation is attributed wholy and merely to grace THE CONFERENCE Scripture plainely saieth that euerlasting life is a crowne of iustice to be giuē to him that hath fought a good fight and consummated his course and that of a iust iudge The same say Catholiks Protestants plainely say that life euerlasting is mere grace mere goodnesse in all partes a free guift that it cometh to vs of mere goodnesse not otherwise then by mere guift by no other Title then of free adoption Wholy of mere grace that it is nothing but mere grace that S. Paul acknowledgeth nothing in all the course of saluatiō but mere grace Which is so contrarie to Scripture as some Protestants confesse it See lib. 2. c. 30. ART III. WHETHER SALVATION OR eternall life be of faith onely SCRIPTVRE EXPRESSELY DENIETH. Iames 2. vers 14. What shall it profit my brethren if a man Saluation no◠of faith onely say he hath faith but hath not workes Shall faith be able to saue him Philippen 2. vers 12. With feare and trembling worke your Saluation is to be wrought of vs. saluation CATHOLIKS EXPRESSELY DENIE C. Bellarm. l. 4. de Iustif c. 7. We say that good workes are necessarie to a iust man to saluation not onely in manner of pre-presence but also of efficiencie because they worke saluation and without them faith alone worketh not saluation PROTESTANTS EXPRESSELY AFFIRME Perkins in Gal. 3. to 2. col 157. They are deceaued who say Workes no cause of salua Faith onely saueth Workes not profitable to saluation that faith and workes concurre as causes of saluation Luther de votis to 2. fol. 273. Faith alone saueth fol. 279. This is the summe of summes Workes and vowes can nether be taught nor perswaded vnlesse we say that they be holesom and profitable to iustice and saluation But to teach that they are holesome is diuelish and Apostasie from faith because faith alone is necessarie and holesome ib. de Captiuit Baby l. f. 78. It is certaine Faith alone is holesome that none of them was saued by his vowes and religion but onely by faith in which we all are saued Postilla in die Ascensionis Workes helpe nothing to saluation It is enough to haue faith Faith alone by it selfe and without any workes saueth vs and workes do nothing at all to pietie or saluation In Dom. post Ascens Faith deliuereth from the Diuel hell sinne and all misfortune which if we haue it is enough Ministers in Saxonie in Colloq Aldeburg p. 162. Whosoeuer teacheth that eternall life is giuen for good workes he departeth from the word of God the Confession of Auspurg and Life not giuen for workes the Apologie Thou shall neuer read in the Scripture that eternall life is giuen for good workes Liber Concordiae c. 3. p. 691. By faith alone we are iustified before God and saued 694. But this errour also is to be reiected when it is taught That a man is any other way or by anie other thing saued then by
them publicans and harlots haue beene saued nether if they be knowne make they a man better Finally they vse to vnderstand the Saintes departed this life by this terme The dead For so doth the Apologie of the Confession of Auspurg c. de Inuocat Sanctorum The confession of Saxonie c. 21. Melancthon in locis c. de Sacramentis c. de Caeremonijs c. de scandalo c. de libertate Whitaker l. 9. cont Dureum sect 36. Wherevpon Kemnitius 3. parte Examinis p. 228. saieth that the Saintes departed are vsually termed The dead CONFERENCE OF THE FORESAIED WORDS Scripture expressely saieth that the soule cannot be killed and that it returneth to God The same say Catholiks Protestants expressely say that the soule dieth that it is a Popes decree that the soule dieth not that it is a monstruous thing to say that it is immortall they adde also that it is by transfusion that after death it feeleth nothing that all or most infantes perish as beasts that the knowledge of the state of soules after this death is not necessarie to saluation nor maketh a man the better ART II. WHETHER MANS SOVLE BE the forme of his bodie SCRIPTVRE EXPRESSELY AFFIRMETH. Gen. 2. v. 7. Our Lord God formed man of the styme of the Soule forme of the bodie earth and breathed into his face the breath of life and man became a liuing soule CATHOLIKS EXPRESSELY AFFIRME S. Thomas 1. parte q. 76. art 4. A reasonable soule is vnited to the bodie as a substantiall forme PROTESTANTS EXPRESSELY DENIE Luther cited in the former article I giue leaue that the Not substantiall forme of the bodie Pope make articles of faith to his followers Such are That the soule is a substantiall forme of the bodie In psal 22. to 3. f. 348. It is not determined according to the spirit of trueth nor according So also Farellus to the authoritie of Scriptures but by the Popes reed according to vaine traditions of men That the essence of God is nether generated nor generateth That the soule is a substantiall forme of the bodie That bread and wine are trāssubstantiated on the altar that one kinde is to be giuen to lay men for the whole Sacrament and like monsters Polanus in Sylloge Thesium parte 2. p. 518. Mans soule is No forme of the bodie no forme of the bodie against Bellarmin Bucanus Instit loco 8. p. 89. The soule is in one onely mēber Not in euerie member of the bodie and place of the bodie THE CONFERENCE Scripture plainely saith that the soule was infused of God into man and that by it he was made a liuing creature The same say Catholiks Protestants plainely say that mans soule is no forme of the bodie that it is monstrous to say that it is the forme of the bodie that it is in one onely parte and place of the bodie and not in the whole bodie ART III. WHETHER THERE BE ANIE resurrection of the dead SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Cor. 15. v. 16. For if the dead rise not againe nether is Christ The dead shall rise risen againe And if Christ be not risen againe vaine is your faith 1. Thessalon 4. v. 14. For if we beleiue that Iesus died and rose againe so also God them that haue slept by Iesus will bring with him And the same is most plainely taught in innumerable places CATHOLIKS EXPRESSELY AFFIRME Catechismus ad Parochos in Exposit Symboli As we beleiue that manie haue beene raised from death so we must beleiue that all shal be raised to life PROTESTANTS EXPRESSELY DENIE Luther l. de seruo arbit to 2. fol. 442. Behould experience what the most excellent witts amongst the Gentils thought of the life to come and the resurrection How much more excellent they were of wit did they not the more thinke the life to come and resurrection to be ridiculous Finally to this day the most Luther not free from denying the resurrection of the dead by how much they are of greater wit and learning do they not the more laughe at that article and accoūt it afable and that opēly And I would to God thoum y Erasmus and I were free from this leauen So rare is there anie faithfull soule touching this article Brentius apud Reginaldum cited in the first article Yea such wordes fall from diuers Protestants by which they signifie No resurrection of the dead that they beleiue not the resurrection of the dead as well when there are drunken as when they are sober in their familiar talkes Vorstius in Apologetica resp ad Homium p. 41. writeth thus Let them see who will enquire these things more curiously what amongst our men Caluin himselfe sometimes thought of this matter in his epistles p. 85. Where Farellus plainely enough Caluin denied the resurrection of the flesh telleth that he not onely doubted of the resurrection of this flesh but thought plaine contrarie from others at that time And neuerthelesse none accursed him therefore of heresie Yea among the Lutherans Iames Schegkius in Antisimonic sect 9. p. 420. Schegkius denied the resurrection of these bodies Openly denied that the same bodies should rise hereafter And yet he was curteously excused of his parteners and it no where appeareth that he was for that condemned of heresie ether of his owne men or of ours Caluin Epistola 104. thus writeth to Laelius Sozinus Sozinus denied the resurrection of the flesh whome Camerarius in vita Melancthonis much commendeth I see that you are not satisfied about the resurrection of the flesh Farellus who was the first Minister of Geneua and whome Caluin and Beza highly cōmend and his picture is put amongst the worthies of the new reformers denied the resurrection of this flesh For thus writeth Caluin to him as reporteth M. Reinalds in Caluinoturcismo l. 3. c. 22. It is no meruaile that the resurrection of this flesh seemeth a Nether Caluin maruaileth at it thing incredible to thee Thou thinkes it sufficeth if thou beleiuest that sometime we shall haue new bodies Behould the first Apostle of Geneua thought the resurrection of this flesh a thing incredible nether that seemed anie meruaill to his Coapostle Caluin Besides all they who as we rehearsed cap. 3. artic 20. denie that Christs blood rose againe denie that there was a perfect resurrection of Christ of whome his blood was a parte and consequently they must denie that the blood of other men shal rise againe and so there shall not be a perfect resurrection of men Moreouer Caluin in 4 c. 1. § 27. saieth that those Corinthians who denied the resurrection were not excluded from Gods mercie Sadeel and Theses Posnan c. 12. pag. 806. Protestants account deniers of the resurrection to be members of the Church and children of God and faithfull that they kept the name of a true Chruch which also saieth Riuet tract 1. sect 39. Beza 2 parte respons ad Acta Montisbel pa. 253.
fidelitie they giue him infidelitie wherewith he promiseth that which he will not performe And thus much of God Now of Christ God incarnate CHAPTER II. OF CHRIST ARTIC I. WHETHER THE SONNE of God had his life and being of his Father SCRIPTVRE EXPRESSELY AFFIRMETH. I Hon. 5. ver 26. For as the Father hath life in him The Sonne hath life of his Father Is of his Father selfe so he hath giuen to the Sonne also to haue life in him selfe Ihon. c. 6. v. 57. I liue by the Father Cap. 7. v. 29. I know him because I am of him CATHOLIKS EXPRESSELY DENIE S. Thomas 1. parte q. 27. art 2. That which among the diuine persons is begotten taketh his being of the Father D. Stapleton in Ioan. 10. ver 30. This that impious man Caluin doeth for that purpose to establish in some sorte his peculier and new doctrin wherewith he will haue the Sonne to be God of himselfe and not of the Father PROTESTANTS EXPRESSELY DENIE Whitaker ad Ration 8. Campiani p. 34. This saying God Christ receaued not to be God of his Father of God some did afterward so vnderstand as they affirmed that Christ was not God by him selfe and of him selfe but receaued that of the Father Wherein they wholy tooke away the diuinitie of Christ Willet Controu 20. q. 1. pag. 1161. The Father gaue not to the Sonne to be God If Christ receiued life from his Father Receaued not life of his Father he could not haue it in him selfe Caluin Admonit ad Polonos in Opuscul pag. 685. If the Father haue his being of him selfe the Sonne haue his being of Had not his being of his Father the Father the holie Ghost of them both doe there not arise three natures Beza apud Campian Ration 8. The Sonne is not begotten Not begotten of the Essence of his Father of the essence of his Father Which Whitaker in his answere maintaineth CONFERENCE OF THE FORESAIED WORDS Scripture expressely teacheth that God the Father gaue life to the Sonne that the Sonne liueth by the Father that the Sonne is of the Father The same say Catholiks Protestants teach quite contrarie that God the Sonne receaued not of the Father to be God but had that of him selfe that Christ receaued not life from his Father that he had not his being of his Father that he was not begotten of the substance of his Father ART II. WHETHER CHRIST WERE predestinate the Sonne of God SCRIPTVRE EXPRESSELY AFFIRMETH. Rom. 1. ver 4. it is saied of Christ Who was predestinate Christ predestinate the Sonne of God the Sonne of God in power CATHOLIKS EXPRESSELY AFFIRME S. Thomas 3 part q. 14. art 1. Christ was predestinate the Some of God PROTESTANTS EXPRESSELY DENIE Daneus Controu 1. q. 14. p. 30. He saieth Christ was predestinate Not predestinate the SoÌ„ne of God the Sonne of God Which is Arianisme Affelman l. de Praedestinat § 7. The matter or obiect of predestinatioÌ„ are not Origens soules nor Christ as those of Basel of Herborne and Maldonat do falsely teach who are contradicted by those of Heidelberg The same do those Protestants insinuate who will not haue vs read in the place cited Rom. 1. Predestinate but Declared the Sonne of God THE CONFERENCE Scripture expressely saieth that Christ was predestinate the Sonne of God The same say Catholiks Protestants expressely say the contrarie that he was not predestinate the Sonne of God and call it heresie to say so Which is so contrarie to Scripture as Saint Austin saieth Who denieth the Sonne of God to haue beene predestinated Tractat. 105. in Ioan. he denieth him to haue beene man ART III. WHETHER CHRIST AS man be to be inuocated or adored SCRIPTVRE EXPRESSELY AFFIRMETH. Philippen 2. vers 10. That in the name of Iesus euerie knee Christ to be worshipped and inuocated as man bow of the celestials terrestrials and infernals Mark 10. v. 47. 48. The blind man crieth Iesu Sonne of Dauid haue mercie vpon me The like Mathew 15. ver 22. and c. 20. v. 31. Luke 23. v. 42. And he saied to Iesus Lord remember me when thou shalt come into thy kingdome Mathew 2. ver 11. They found the child with Marie his mother and falling downe adored him c. 28. v. 9. They tooke hould of his feete and adored him CATHOLIKS EXPRESSELY AFFIRME Card. Bellarmin l. 1. de Sanctis c. 12. The Diuines giues hyperdulie onely to the humanitie of Christ and to his Mother PROTESTANTS EXPRESSELY DENIE Zuinglius l. de ver fals relig c. de Statuis tom 2. How Not to be worshipped as man Not to be inuocated as man can they be ignorant that Christ as he was visible and man was no way to be worshipped but as he was God Daneus in orat Domini pag. 574. Christ is not to be inuocated as he is man but as he is God consubstantiall to his Father In Exani Kemnitij p. 1447. Who directeth his adoration or inuocation to the humanitie of Christ is accursed by the mouth of God Christs flesh is not by nature God albeit it be hypostatically truely vnited to God Therefore who properly directe their inuocation vnto it are true Idolaters Agayne Christ as man is our fellow seruant and one of our brethren albeit the first begotten Therefore Christ is not to be adored or inuocated as he is man Likewise The flesh of Christ albeit glorified and abiding vnited in one person is yet a creature Wherefore who directeth his adoration vnto-it blasphemeth God Beza in Colloq Montisbel p. 292. We also denie that Christs humanitie not to be worshipped the humanitie of Christ is to be worshipped Which also he repeateth pag. 296. 298. 209. 284. and 301. And p. 284. and 292. We adore all Christ we direct our inuocation to the Sonne of God that is to his diuinitie as the onely proper obiect of religious worshippe and not to his humanitie Respons 3. ad Sel vol. 2. p. 274. I confesse that this same man is to be inuocated but not as man but as he is God Polanus in Sylloge Thesium parte 1. p. 482. Christ is not the proper obiect of adoration but his diuinitie Dâ—â—ines of Neustad in Schusselburg l. 4. Theol Caluin Christ heareth not all in his Humanitie art 2â— For Christ heareth not all saueth not all giueth not the holie Christ by his humanitie much lesse by his hands or feete Thâ—se things are proper to his diuinitie and therefore agree to Christ man not as he is man but as he is God Diuines of Heidelberg as reporteth Smidelin in Colloq cit p. 290. write that Christ heareth not our praiers in heauen according to his humanitie Perkins in Serie Causarum cap. 21. tom 1. col 32. Nether could inuocation agree to Christ vnlesse as he is man so he were also God For adoration is not referred to his humanitie considered by it selfe but to the diuinitie to which his flesh is hypostatically
Soules be already fully happie they may easily harken to vs and request helpe of God So that for to bereaue vs of the praiers of Saints they bereaue them of their heauenlie felicitie THE CONFERENCE Scripture expressely affirmeth that the Saints are now before the throne of God and in his temple and that the good theefe was in paradise with Christ The same say Catholiks Protestants expressely denie that Saints enioy their assured felicitie their present glorie and happines and say that their hope is differred vnto the last daye that all the Saints sleepe vnto the last day and know not what is done that they as yet enioye not their essentiall glorie and felicitie ART III. WHETHER THE GLORIE OF all the Saints be equall SCRIPTVRE EXPRESSELY DENIETH. 1. Corina 15. ver 41. One indeed glorie of the sunne an other Saints differ in glorie glorie of the moone and other glorie of the starres For starre differeth from starre in glorie so also the resurrection of the dead CATHOLIKS EXPRESSELY DENIE C. Bellarm. l. 3. de Iustif c. 16. The testimonies of the Scripture do teach that the rewards in heauen are not equall PROTESTANTS EXPRESSELY AFFIRME Peter Martyr in 1. Cor. 15. v. 32. But if God in giuing euerlasting No degrees of reward life do not respect the worth of our workes whence shall we gather these degrees of rewards Againe our aduersaries haue deuised this distinction of substantiall and accidentall reward They shall haue the brightnes of the sunne that is equally Equall glorie the greatest glorie Pareus l. 5. de Iustif c. 20. The Papists do feigne diuers degrees of eternall life But whence haue they the degrees which they make Perkins in Galat. 1. tom 2. All the elect enjoy equall essentiall Equall essentiall glorie glorie Caluin in Matth. 20. Some Protestant interpreters do gather this summe Because the heauenlie inheritance is not gotten by merite of workes but is giuen freely that the glorie of all shal be equall THE CONFERENCE Scripture expressely teacheth that the dead shall rise as differēt in glorie as one starre differeth from an other The same say Catholiks Protestants expressely teach that there is no distinction of substantiall or accidentall glorie that the substantiall glorie of all the elect shal be equall that there are no degrees of euerlasting life no degrees of reward in heauen that all shall equally enioy the greatest glorie Which some Protestants confesse to be repugnant to Scripture See lib. 2. c. 30. ART XX. WHETHER ANGELS AND Saints in heauen pray for vs SCRIPTVRE EXPRESSELY AFFIRMETH. Zacharie 1. v. 12. And the Angel of our Lord answered and Angels pray for vs. saied O Lord of hosts how long wilt thou not haue mercie on Hierusalem and on the citties of Iuda with which thou hast beene angrie 2. Machabees 15. v. 12. And the vision was in this manner And Saints Onias who had beene the high preist a good and benigne man stretching forth his hands praied for all the people of the Iewes v. 14. This is a louer of his brethren and of the people of Israel this is he that praieth much for the people and for the whole cittie Hieremie the Prophet of God CATHOLIKS EXPRESSELY AFFIRME Councel of Trent sess 25. cap. de Inuocat saieth that their opinion is impious who say that the Saints pray not for vs. PROTESTANTS EXPRESSELY DENIE Confession of France art 24. We beleiue that whatsoeuer Saints pray not for vs. men haue feigned of the praier of Saints is nothing else but the frauds and deceit of Sathan The like hath Confes Heluet. c. 5. and Apol. Confes August c. de inuocat Willet Controu 9. quaest 3. pag. 440. Saints do not pray for vs. Whitaker ad Rat. 4. Compiani Whether the Martyrs and Saints in heauen do pray to Christ for vs we know not Zuinglius in Explanat art 20. There cannot be alledged out of the Bible any doctrin or exāple that proueth Saints in heauen to pray for vs. If as you feigne they pray for vs they will moue God nothing For it is not done from the heart Bullinger Decade 4. Serm. 5. The Scripture teacheth not Angels pray not for vs. that Angels pray De Origin cultus Diuorum cap. 15. It becometh not the Saints taking to themselues the office of Christ to pray for vs. Caluin 3. Instit c. 20. § 21. What Angel or Diuel euer tould any man any sillable of this praier of Saints which they feigne In 1. Tim. 2. v. 5. It is a mere fiction bred in the braines that the dead pray for vs. Daneus Controu 7. p. 1311. They request nothing of God Nether in generall nor in particuler ether in generall or in particular for the necessities of those that liue on earth Polanus in Disp priuat disp 25. The Saints departed pray not God for the liuing ether in generall or in particular Vorstius in Antibellarm pa. 281. We denie that the holie Angels and especially the soules of the Iust departed hence do pray in particular for our necessities Pareus in Colloq Swal 3. They should sinne if they They should sinne if they praied for vs. praied for vs. Because they should both accuse God of vnmercifulnes as if he heard not sufficiently Christs praiers and also should reproue Christ of weaknes and fluggishnes THE CONFERENCE Scripture expressely teacheth that an Angel and Onias and Hieremie after their death did pray for the people The same say Catholiks Protestants expressely teach that nether Angels nor Saints pray for vs that it becometh not them to pray for vs that they should sinne if they praied for vs that they do it not frō their heart that they pray nether in generall nor in particular for vs that the praier of Saints is a fiction fraude and deceit of the diuell Which is so opposite to Scripture as some Protestants acknowledge it See lib. 2. c. 30. ART V. WHETHER SAINTS IN heauen care for our matters SCRIPTVRE EXPRESSELY AFFIRMETH. 2. Machabees 15. ver 12. and 15. And the vision was in this Saints haue care for vs. manner And that Hieremie put forth his right hand and gaue vnto Iudas a sword of gould saying Take the holie sword a gift from God wherewith thou shalt ouerthrow the aduersaries of my people Israel 1. Cor. 13. v. 8. Charitie neuer falleth away 2. Peter 1. vers 15. And I will do my diligence you to haue often after my decease also that you may keepe a memorie of these things CATHOLIKS EXPRESSELY AFFIRME Card. Bellarm. l. 1. de Sanctis c. 18. The Angels pray for vs and haue care of vs in particuler therefore much more the spirits of holie men PROTESTANTS EXPRESSELY DENIE Tindal in Fox Acts p. 1137. What buildest thou Churches Saints be not our freinds foūdest Abbies Chauntries and Colleges in the honour of Saints to my Mother S. Peter Paul and Saints that be dead to make of them thy freinds They need it
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
regenerated ether by baptisme or at the time when they are baptized finally that baptisme profiteth none but is a vanie and vnprofittable thing What Christians I pray the are these who make this account of their Christendome And these sayings are so repugnant to Scripture as sometimes Protestants confesse it See l. 2. cap. 30. ART VIII WHETHER IN BAPTISME euen sinnes to come be pardoned SCRIPTVRE EXPRESSELY DENIETH. Act. 8. v. 21. S. Peter speaketh thus to Simon Magus already Sinnes to come not forgiuen in baptisme baptized Doe pennāce therefore frō this thy wickednesse and pray to God if perhaps this cogitation of thy hart may be remitted thee 1. Cor. 5. v. 5. S. Paul commandeth a Corinthian baptized for incest to be deliuered to Sathan that his spirit may be saued in the day of our Lord. CATHOLIKS EXPRESSELY DENIE C. Bellarm. l. 1. de baptismo c. 18. Catholiks gather that the efficacie of baptisme doth not extend it selfe vnto the time to come but onely to the time past for it pardoneth sinnes committed and not yet remitted PROTESTANTS EXPRESSELY AFFIRME Perkins in Serie Causarum c. 33. In baptisme once administred Sinnes prēsent and to come forgiuen in baptisme is giuen remission of sinnes not onely past and present but also of those that are to come all your life time The like he hath in Galat. 3. to 2. Whitaker lib. 8. cont Dur. sect 101. Who are baptized are baptized in Christs death but Christs death auaileth to wash away not onely those sinnes which goe before baptisme but also those which follow in all the life time The like he hath Cont. 2. q. 5. 7. p. 515. Willet Cont. 12. q. 6. p. 579. Baptisme is a seale of remission of sinnes for the confirmation of our faith euen of those which are committed after baptisme as well as of sinnes done before Therefore baptisme sealeth vnto vs the remission of all our sinnes going before or following after Bezal Quaest resp vol. 3. p. 344. Baptisme therefore doth not abolish onely sinnes past Yea the fruite thereof stretcheth through the whole life of the faithfull And in Hebr. 10. v. 11. Whosoeuer is sprinkled with blood of Christ is deliuered for euer from sinnes past and to come Et Epist 5. The fruit of baptisme is the sealing of adoption the ablution from sinnes both past and to come Daneus de baptismo cap. 18. tom 2. Howsoeuer that grace and remission of sinnes be sealed vnto vs it pertaineth as is referred in all Christs sacramēts to blot out all our sinnes past present and to come Zanchius in sua Confessione cap. 18. to 8. For baptisme is not giuen in remission onely of originall or sinnes past but of all for all the life time Festus Homius in Disp 44 Remission of sinnes not onely of those which were committed before baptisme but also of those which are to be committed all the life is sealed in baptisme vnto the faithfull More of their like sayings may be seene in my Latin booke c. 9. art 8. THE CONFERENCE Scripture plainely teacheth that a baptized man must doe pennance for remission of such sinnes as he committeth after baptisme that a baptized man was deliuered to Sathan that his soule might be saued The same say Catholiks Protestants plainely teach that in baptisme is giuen remission of sinnes past present and to come that baptisme auaileth for sinnes that follow all the life time that baptisme is a seale of remission of sinnes as well committed after as before that whosoeuer is once sprinkled with Christs blood is deliuered for euer of all sinnes past and to come that in baptisme is giuen and sealed to the faithfull remission of all sinnes to be committed all their life time Which is to oppen a brode way to all wickednesse And whereas Protestants haue falsely saied that the Pope giueth pardons for sinnes to be done we see that they Protestants pardon to sinne manifestly giue such pardon to all and euerie one that is baptized or iustified with them ART IX WHETHER THE CHILDREN of the Faithfull be borne and abide in state of damnation vntill they be baptized SCRIPTVRE EXPRESSELY AFFIRMETH. Ephes 2. v. 3. And we were by nature the children of wrath Children of faithfull borne in state of damnation as also the rest Rom. 5. v. 12. As by one man sinne entred into this world and by sinne death and so vnto all men death did passe v. 15. For if by the offence of one manie died v. 18. Therefore as by the offence of one vnto all men to condemnation so also by the iustice of one vnto all men to iustification of life The same also is cleare by the places before cited for the necessitie of baptisme CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in 1. Cor. 7. v. 14. It is a new and profane paradoxe of Caluin that the children of Christian parents are borne the sonnes of God PROTESTANTS EXPRESSELY DENIE Perkins de baptismo tom 1. col 842. Baptisme doth not Not in sote of damnation make the children of Christian parents the sonnes of God but onely doth seale vnto them the couenant of grace and certifieth them that they are comprehended in it In Gal. 2. v. 15. Originall sinne which is hidden from beginning in them is not imputed to them The children of the faithfull are borne Saints Willet Cont. 12. q. 3. p. 565. The children of the faithfull are Are holie holie already euen before they be baptized Zuinglius in 1. Co. r 12. tom 4. The children of Christians are In the Church with in the Church and bodie of Christ euen before they be Christened Caluin 4. Instit cap. 16. § 31. Who are borne of faithfull parents Are Saints are by supernaturall grace Saints § 32. Streight after they are borne they are had and acknowledged of God for children In Actor 8. v. 37. I say that the children of the godlie are borne Members of Christ children of the Church and from the wombe reputed members of Christ And de ve◠reform pag. 349. he stretcheth this fauour not onely to the immediat children of faithfull parents but also manie generations after and as he saieth 4. Instit c. 16. § 9. to the thousand generation And seing that there is no man in the world who is a thousand generations from Noe he must say that all children whosoeuer at lest all the elect are borne saints and in state of grace saluation Beza l. cont Heshus vol. 1. Theol. p. 307 The children of Are Saints the faithfull are saints before God euen from the wombe The like hath Confessio Heluet. cap. 20. Gallica artic 35. Peter Martyr in locis Class 2. c. 8. and others commonly as also may appeare by what hath beene saied before art 4. Nay sometimes they say that euen the children of Infidels are borne in state of grace and saluation Zuinglius de baptismo to 2. f. 91. Infants which are borne Infidels
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
CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Ioan. 20. v. 28. The Ghospell doth plainely teach the Fathers plainely confirme that Thomas was incredulous and an infidell C. Bellarm. l. 3. de Iustif c. 14. Faith once had may be lost PROTESTANTS EXPRESSELY DENIE Whitaker l. 8. cont Dur. sect ect 48. True faith which is proper to the elect can neuer be lost Et Contr. 2. q. 5. c. 7. We say that True faith neuer lost faith once gotten can neuer be lost Perkins in Gal. 1. to 2. Where this faith truely is it is neuer extinguished or quite abolished Willet Contr. 19. q. 3. p. 1010. Our sentence is that he which once hath receaued a true liuelie faith can neuer finally fall away nether can that faith vtterly perish or faile in him Caluin in Ioan. 20. vers 28. thus writeth of S. Thomas Faith was not in him vtterly extinct Faith which seemed to be S. Thomas lost not his faith abolished lay as it were ouerwhelmed in his hart In Math. 13. v. 10. It is impossible that faith which he hath once grauen in the hart of the godlie should vanish and perish In Lucae 17. v. 13. Liuelie faith neuer dieth Et 3. Instit c. 2. § 21. We auouch that the roote of faith is so putt out of a faithfull brest that her light is neuer so putt out or choaked but that it lieth as it were vnder the embers Beza in Ioan. 6. v. 37. True faith and proper to the elect neuer falleth indeed quite away In Colloq Montisbel p. 380. Who is once indued of God with true faith can neuer leese it more In Confess c. 4. sect 20. I affirme that he who once in all his life felt a certaine testimonie of true faith ought to be secure that it not onely remaineth but also shall remaine to the end euen then when those times shall come as it seemeth to be vtterly wanting Zuinglius in Lucae 9. to 4. None can fall from true faith None can fall from faith Bullinger Serm. 5. de Fide True faith can nether faile nor be extinguished Zanchius de Perseuerant to 7. col 128. It followeth that no true Christian euer failed from faith or can faile Pareus de Iustif l. 3. c. 15. Faith which faileth is not true faith but apparent and hypocriticall Piscator apud Vorstium in Parascene cap. 9. It cannot be by any means that those which beleiue should leese their faith THE CONFERENCE Scripture plainely saieth that S. Thomas for a time was incredulous not faithfull did not beleiue that some reuolt from faith departe from faith make shipwrak of faith erre from faith The same say Catholiks Protestants plainely say that faith in S. Thomas was not quite extinct that it lay hidde in his hart that true faith can neuer be lost neuer extinguished or quite abolished that liuelie faith neuer dieth that none can falle from time faith that who once hath felt true faith may be sure that it will euer remaine with him euen then when it seemeth to be vtterly wanting that who beleiueth can by no means leefe faith Which are so opposite to Scripture as some Protestants confesse it See l. 2. c. 30. ART XXIV WHETHER REWARD be giuen to Faith SCRIPTVRE EXPRESSELY AFFIRMETH. Ioan. 3. v. 36. He that beleiueth in the Sonne hath life euerlasting Reward to faith but he that is incredulous to the Sonne shall not see life but the wrath of God remaineth vpon him Ioan. 16. v. 27. For the Father himselfe loueth you because you God loueth vs because we beleiue haue loued me and haue beleiued that I came forth from God c. 20. v. 29. Blessed are they that haue not seene and haue beleiued Math. 15. v. 28. O Woman great is thy faith Be it done to the as thou wilt Or as S. Mark hath c. 7. v. 29. For this saying Goe Faith obtaineth the promises thy way The Diuell is gone out of thy daughter Hebr. 11. v. 33. Who by faith ouercame kingdomes obtained promises CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Ioan. v. 30. The act of faith because is is an act of man wherewith he beleiueth and giueth glorie to God is an actiue and free worke and therefore may be rewarded as Abrahams faith was rewarded PROTESTANTS EXPRESSELY DENIE Zuinglius in 2. Cor. 5. tom 4. Not that there is reward of No reward of faith workes or of faith but c. Caluin in Ioan. 6. v. 29. Faith is a passiue worke if I may so speake to which no reward can be rendred Piscator in Thes loco 16. It is quite repugnant to faith to be meritorious Of the same mynd are they who as we reported before say that faith is defectuous sinfull polluted and like to a leprous and scabbie hand For boubtles such a thing deserueth no reward THE CONFERENCE Scripture plainely saieth that they who beleiue are blessed haue euerlasting life as they who beleiue not haue eternall death that men are loued of God because they beleiue that the womans daughter was cured by her faith that by faith Saintes obtaine the promises The same say Catholiks Protestants plainely say that there is no reward of faith that no reward can be rendred to it that merit is quite contrarie to the nature of it ART XXV WHETHER THE FAITH OF them who touched the hemme of Christs garment or theirs who touched the shaddow of S. Peter and napkins of S. Paul was pure and good SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 9. v. 21. She saied within her selfe If I shall touch onely his garment I shall be safe But Iesus turning and seing her saied The Hemorroissa her faith was good Haue a good hart daughter thy faith hath made thee safe c. 14. v. 36. And they besought him that they might touch but the hemme of his garment and whosoeuer did touch were made hole Act. 5. v. 15. And the multitude of men and weomē that beleiued Who touched Christs hem in our Lord was more increased so that they did bring forth the sick into the streets and laied them in bedds and couches that when Peter came his shaddow at least might ouer shaddow any of them and they all might be deliuered from their infirmities Act. 19. v. 11. And God wrought by the hand of Paule miracles And S. Pauls napkins not common so that there were also brought from his bodie napkins or hankerchefs vpon the sick and the diseases departed from them and the wicked spirits went out CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Math. 9. v. 21. Christ himselfe affirmeth that this fact of hers proceded of faith sauing Thy faith hath made the safe and health streight following this fact doth shew euidently that she thought this and touched Christ garment vpon an excellent and strong faith PROTESTANTS EXPRESSELY DENIE Caluin in Math. 9. v. 21. It may be that some errour and vice Some errour in the womans faith was mingled with the womās faith Againe That
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
almost extinguished in the Church Liber Concordiae Luther in Declar. art c. 4. Those propositions of necessitie of good workes to saluation take away comfort Not necessarie to saluation from troubled and afflicted consciences giue occasion of doubting of the grace of God and are manie wayes dangerous Againe Those propositions of the necessitie of good workes to saluation are not to be taught defended painted but rather to be hissed out cast out of our Churches as false and not sincere Luther in Gal. 1. to 5. f. 286. The false Apostles did teach that Doctrine of false Apostles beside faith in Christ the workes of Gods law are necessarie to saluatioÌ„ l. de votis to 2. f. 281. Thou now vnderstaÌ„dest why I saied so oftentimes that nether vowes nor our workes are necessarie to iustice and saluation And as Schlusselburg to 7. Catal. Haer. pag. 312. reporteth This forme of speech God workes are necessarie Cast out of Luthers Churches to saluation he caused to be blotted and taken out of same mens writings and made a publike disputation of the same and therein cast it out of his Churches and sent it back againe to the Popes market or as Illyricus and Gallus ibid. pag. 567. write In publick disputation held at Wittemberg 1536. he more then fiue times iterated this speech That proposition good workes be Condemned necessarie to saluation we will haue to be condemned abrogated and quite shut out of our Churches and scholes The like saieth Scheptius cited in Colloq Aldeburg p. 153. 349. The Ministers of Saxonie in Colloq Aldeburg p. 6. and 7. condemne this proposition Good workes are necessarie to Popish and impious doctrine saluation and p. 129. say that it is Popish scandalous dangerous and impious contrarie to the word of God the Confâ—ssion of Auspurg and writings of Luther to which purpose they cite manie of Luthers sayings p. 134. they say it breedeth desperation Popish paradox p. 151. is the onely foundation of the Popes kingdome p. 349. a Popish paradox Schlusselburg tom 7. Catal. Haeret. pag. 69. Good workes Popish speech are necessarie to saluation is especially the speech and phrase of Papists and the foundation of all Popish and Antichrists workes This foundation standing all Poperie standeth If therefore we Foundation of Poperie shal be so madde as to admit this proposition we shall take away all distinction betwene vs and Poperie all our religion wil be condemned we iustly accounted Schismatiks accursed and ether compelled to recant our doctrine or to be damned for euer And to the same purpose he citeth manie famous Lutherans Morlinus in Schlusselburg to 4. Catal. Haeret. pag. 229. I am assured that it is the doctrine of SathaÌ„ if any say or thinke Doctrine of Sathan that to a sinner as he is now after his fall workes are any way necessarie to saluation To which Poach addeth p. 266. that it is doctrine of Sathan to say that good workes are necessarie to saluation ether in the law or in the Ghospell or in anie parte whatsoeuer of Christian doctrine Illyricus Praefat. in Epistol ad Rom. Workes are not any Not any way necessarie way necessarie to saluation Hunnius de Iustif p. 187. This proposition wherewith it is saied that workes are necessarie to saluation I iudge to be cast out of the Church howsoeuer it be painted or coloured Herbrandus in Compendio Theol. loco de bonis operibus Let this proposition God workes be necessarie to saluation be cast away The same say manie other Lutherans whome I name in my Latin booke c. 13. art 13. Confessio Heluet. cap. 16. We do not thinke that good God workes not necessarie workes are so necessarie to saluation that without them no man is euer saued And to this Confession subscribed the Protestant Churches of England Scotland France and Flanders as is reported in Syntagmate Confessionum Caluin in Antidoto Concilij Sess 6. Can. 20. In that the Ghospell differeth from the law that it promiseth life not vpon condition of workes as that doth but for faith Preus l. 3. de Iustif c. 12. Whence we vnderstand that workes Not absolutely necessarie are not absolutely necessarie to saluation l. 4. c. 1. We thinke euen the thiefe who in all his life hadde done no good when in his agonie he fled to Christ being preuented by death to haue beene saued with out workes Et. c. 2. Without new obedieÌ„ce the promise of life may be sure to the beleiuers And in Gal. 6. lect 73. They Contrarie to the Ghospell Interimists did hould no few points of doctrine contrarie to the Ghospell of seuen Sacraments of workes necessarie to saluation c. THE CONFERENCE Scripture expressely saieth that patience is necessarie to attaine the promises that without holines none shall see God that vnlesse our iustice be greater then that of the Pharises we shall not enter into the kingdome of heauen that if we will haue life we must keepe the commandments The same say Catholiks Protestants expressely say that workes are not necssarie to saluation not absolutely necessarie that the thiefe was saued without workes that the Ghospell promiseth saluation without condition of workes that doctrine of necessitie of workes to saluation is Popish is the foundation of all Poperie the doctrine of Antichrist and Sathan Which are so opposite to Scripture as sometimes Protestants confesse it See l. 2. c. 30. ART XIV WHETHER GOOD WORKES be profitable or auaile any thing to iustification and saluation SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Tim. 4. v. 8. Pietie is profitable to all things hauing promise Good workes profitable of the life that now is and of that to come The same teach other places cited in the former article and others to be cited in the next article CATHOLIKS EXPRESSELY AFFIRME Catechismus ad Parochos cap. de Oratione By deuout praiers we appease God by almes we redeeme the offenses of men by fasting we wash away the filth of our owne life And albeit euerie one be profitable against all kinde of sinnes yet c. PROTESTANTS EXPRESSELY DENIE Apologie of the English Church We say we haue no meed No meed in workes in Latin praesidium at all by our owne workes and deeds but appoint all the means of our saluation to be in Christ alone Confessio Argentinensis c. 3. It is cleare that our workes Workes helpe nothing to iustice Of no momeÌ„t helpe nothing to this that of iniust we become iust Confessio Belgica art 24. Workes proceding from the true roote of faith are of no moment of all for to iustifie vs. Whitaker ad Ration 8. Campiani God in iustifying vs Of no reckoning makes no reckoning at all of our workes Tindal in Fox his actes p. 1143. All that thinke that good Profit nothing workes helpe or profit any thing to get the guift of saluatioÌ„ they blaspheme against God and robbe God of honour Which Fox also
of Of it selfe nether good nor badde workes which of themseues are nether properly good nor badde Of this kind is fasting sobrietie and desire of keeping virginitie in those who haue the guift of continencie And c. 5. sect 39. Nether virginitie nor marriage we reckon amongst those things which simply and of theÌ„selues make vs better and more gratefull to God Daneus Contr. 5. p. 1045. Virginitie is no vertue but a thing No vertue indifferent And generally all Protestants when the Apostle calleth virginitie good in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will not haue him vnderstood of a good that is honest or vertuous but onely of a good that is profitable THE CONFERENCE Scripture plainely saieth that virginitie is honest that it is a holines in bodie and soule that it is better and happier then marriage and that it is to be desired for the kingdome of heauen Catholiks say the same Protestants plainely say that virginitie is a thing indifferent is nothing not simply good not good of it nature not of it selfe a vertue not simply good not a vertue not wholy to be desired not required of God and in the religious a diuelish thing ART III. WHETHER THE STATE OF virginitie be better then the state of marriage SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Cor. 7. v. 38. He that ioyneth his virgin in matrimonie doth Virginitie better then marriage well and he that toyneth not doth better ver 40. More blessed shall she be if she so remaine CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 24. Can. 10. If anie shall say that it is not better and happier to abide in virginitie or single life then to marrie be he accursed PROTESTANTS EXPRESSELY DENIE Whitaker ad Ration 8. Campiani Virginitie is neuer better Not better then marriage but in some sorte Marriage is often times simply better then virginitie Willet Controuers 15. quaest 5. pag. 806. Virginitie is Not more holie not a more holie and cleane thing in it selfe then marriage is before God in themselues nether is more holie then ether Confessio Witten bergeÌ„sis C. de votis We must not thinke Not more excellent that this kinde of single life is of selfe before the iudgment seat of God more excellent and more holie then marriage Luther Serm de Matrimonio to 5. f. 126. Single life in it Much more baste thou marriage Marriage a most diuine state selfe is much more baser then marriage And fol. 124. he calleth marriage a diuine life in 1. Cor. 7. f. 107. the highest religion and most spirituall state 107. truely heauenly spirituall and diuine state if it be compared with this spirituall state Againe We conclude that marriage is like gould and this spirituall state dung In Genes 2. to 6. fol. 26. To beget children is after preaching To get children is the cheifest worke of the word of God the cheifest worke And in c. 21. fol. 257. Married mens life consisteth in the highest degree of spirituall life Vrbanus Regius in locis to 1. f. 345. Preaching of the word Virginitie in it selfe baser then marriage of God maketh the state of virginitie better then marriage by reason of greater impediments which yet in it selfe is baser Bindebachius in Consensu cit p. 799. If you consider these kinds of life virginitie and marriage by themselues they are indifferent and before God nether is more holie then the other Caluin in 1. Cor. 7. v. 35. Here thou hast twoe things worth noting The one is to what end single life is to be desired to wit not for it selfe nor because it is a perfiter state In like manner Beza vpon the same place Serranus cont Hayum part 3. p. 159. If marriage be the Nothing better then mar-marriage seminarie of mankind if the ornament if the stay as all the Polititians euer taught can ther be any thing better or more excellent in life then marriage THE CONFERENCE Scripture expressely saieth that virginitie is better and more happie then marriage The same say Catholiks Protestants expressâ—ly teach that virginitie is not a perfecter state theÌ„ marriage not more holie not more excellent that it is baser then marriage much baser that marriage is the highâ—â—â— religion most spirituall state and that in this life nothing is better or more excellent then marriage What religion I pray you haue these men whose cheife religion and most spirituall state is marriage and who account nothing in this life better then marriage to beget children the cheifest worke beside preaching ART IV. WHETHER GOD WOVLD haue men to liue single SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Cor. 7. v. 7. I would all men to be as my selfe Et v. 27. Art God exhorteth all to single life thou loose from a wife seeke not a wife Math. 19. v. 12 He that can take let him take Apocalips 14. v. 4. These are they which were not defiled with weomen For they are virgins These follow the lambe whether soeuer he shall goe CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in 1. Corinth 7. vers 8. The Spirit of God by the mouth of the Apostle exhorteth to constant virginitie and single life PROTESTANTS EXPRESSELY DENIE Luther in Disput to 1. f. 383. The word Increase and multiplie All commaÌ„ded to increase is naturally ingrafted and necessarily imposed generally vpon all that are men De votis to 2. f. 272. Plainely Christ did not counsaill virginitie but rather discouraged In 1. Cor 7. to 5. f. 105. Paul will haue vniuersally all to be married Serm. de Matrimonio S. Paul will haue all married f. 119. Increase and multiplie is not a precept but more theÌ„ a precept He is a baud that flieth marriage Epistola in Wofgangum to 7. f. 505. God pronounceth the sentence that he will God will haue none vnmarried haue none to be vnmarried but multiplie He that will liue vnmarried plainely fighteth against God To take a wife and to eate and drinke both alike are inforced by necessitie and God commandeth a like both to be done Et Epistol ad Equites Teuto 2. To marrie as necessarie as to eate or drinke Church men commanded to marrie Preists commanded to marrie Germ. Ienen fol. 214. The word of God commandeth Church men to marrie wiues Confessio Augustana c. de Coniugio Paul saieth that such a one is be chosen Bishop as is a husband Et Apologia eiusdem cap. 15. They bidde ws shew a precept which commandeth Preists to marrie as if Preists were not men Melancthon Resp ad Acta Ratisbon to 4. Paul will haue a Preist to be married Zuinglius in Paraenesi ad Heluetos to 1. f. 114. The holie Ministers commanded to marrie And Bishops Scripture is so farre from forbidding Ministers of the Church to marrie that it commandeth it more then once fol. 115. When they heare Paul in so expresse words commanding that a Bishop be married to a wife c. Bullinger in 1. Timoth.
Perkins in reform Cathol cap. 8. p. 166. The second is the vow of pouertie and monasticall life in which men bestow all Against Gods will they haue on the pore and giue themselues wholy and onely to praier and fasting This vow is against the will of God The like he hath in Casibus Conscient col 1125. Morton l. 1. Apologiae c 40. Your doctrine of giuing all Sauoureth heresie sauoureth rather heresie then religion Whitaker Contr. 2. q. 5 c. 7. Monks and Iesuits nether marrie Is Anabaptisticall wiues nor haue anie thing proper but haue all things cōmon But this to haue all things common is Anabaptisticall Melancthon in locis tit de Paupertate The Ghospell nether counsaileth nor commandeth to leaue our goods vnlesse they be taken from vs nether counsaileth it nor commandeth to make things common THE CONFERENCE Scripture expressely saieth that to giue all to the pore is a meane of perfection that the Apostles forsake all and that the first Christians had all things commō The same say Catholiks Protestants expressely say that the Scripture counsaileth not to forsake our goods that it is a mere humane tradition that it agreeth not with true Catholik doctrine that it rather sauoureth heresie then religion that to haue all things common is Anabaptisticall ART XVII WHETHER PENNANCE BE commanded to all SCRIPTVRE EXPRESSELY AFFIRMETH. Act. 17. v. 30. God now denounceth vnto men that all euery Pennance cōmanded to all where doe pennance c. 20. v. 21. Testifying vnto Iews and Gentils pennance towards God and faith in our Lord Iesus Christ And To Iewes and Gentils c. 8. v. 22 it is saied to Simon Magus Do pennance from this thy wickednesse Luc. 24. v. 27. It behoued Christ to suffer and to rise againe To all natiōs from the dead the third day and pennance to be preached in his name and remission of sinnes vnto all nations CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 3. de Paenitent cap. 2. Who haue committed a mortall sinne are bound by Gods law to doe pennance PROTESTANTS EXPRESSELY DENIE Perkins in Apoc. 2. to 2. This precept of repentance is not giuē Pennance not commanded to euerie one seuerally to euerie one but onely to the Church of God or to that people which at last shal be the Church Caluin de Praedest pag. 706. God is saied to will life as he God willeth not pennance to all but by word willeth pennance But this he willeth because by his words he inuiteth all to it And of the same mynd are others who say that God willeth not the saluation of any but of the elect onely otherwise then by his word For if indeed he will not haue the reprobate do pennance but onely in word or shew surely nether doth he command them to do pēnance otherwise then in word and in outward shew THE CONFERENCE Scripture plainely saieth that God denounceth pennāce to all men euerie where to Iews and Gentils to all Nations to Simon Magus The same say Catholiks Protestants plainely say that God commandeth not pennance to euerie one but onely to his Church or to these who at last shal be his Church that he doth not will pennance to all but onely in word ART XVIII WHETHER CHASTISMENT of the bodie be a parte of pennance SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 11. v. 21. Woe be to the Corozain woe be to thee Bethsaida For if in Tire and Sidon had beene wrought the miracles that haue beene wrought in you they had done pennance in Bodily chastizment a parte of pennance hairecloth and ashes long agoe Iob. 42. v. 6. I reprehend my selfe and do pennance in imbers and ashes Ionas 3. v. 6. And he rose vp out of his throne and cast away his garment from him and was clothed in sackcloth and sate in ashes And he cried and saied in Niniue from the mouth of the King and his Princes saying Men and beasts and oxen and cattell let them not taste any thing nor feed and let them not drinke water And let men and beasts be couered with sackclothes Ioel. 2. v. 12. Conuert to me in all your harte in fasting and in weeping and in mourning CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Math. 11. erv 21. It is conuinced out of this place that pennance properly consisteth not onely in change of life and repentance but also in penall workes PROTESTANTS EXPRESSELY DENIE Willet Contr. 14. q. 1. p. 711. Ashes sackoth was no parte of No parte of pennance repentance but an outward testification of their inward griefe Whitaker Praefat. ad Demonstrat Sanderi I saied that pennance did not consist in certaine externall punishments but in inward griefe conceaued of the remembrance of sinne and in amendment of life Caluin in Math. 11. ver 21. Pennance is here described by externall Christ regardeth notmuch corporall pennance signes whereof then there was solemne vse in the Church of God not that Christ insisteth much vpon this vpon this point but he accomodateth himselfe to the capacitie of the common people Et Concione 158. in Iob Sackcloth and ashes are onely an externall signe of pennance Beza in Math. 11. v. 21. cit Which custome of casting ashes vpon themselues was after word trāslated to those whome they called Penitents I wish it had beene done with more iudgment and better successe Vorstius in Antibellarm p. 439. Painfull workes are onely outward and oftentimes deceitfull and feigned signes of pennāce Wherefore they are not partes of true pennance THE CONFERENCE Scripture plainely saieth that pennance in sackcloth and ashes is good that God biddeth vs to conuert to him in fasting weeping and mourning that the Niniuits did pennance in sackcloth and ashes and Iob in embers and ashes The same say Catholiks Protestants plainely say that Christ did not much insist vpon sackcloth and ashes that they are no partes of pennance but onely an outward signe thereof that pennance consisteth not in outward punishment that the custome of casting ashes vpon penitents was done without good iudgment ART XIX WHETHER THE PENNANCE of the Niniuites were true SCRIPTVRE EXPRESSELY AFFIRMETH. Ionas 3. v. 10. And God saw their Niniuites workes that they were conuerted from their euill way and God had mercie on Pennance of Niniuites was true the euill which he had spoaken that he would do to them and he did it not Et ver 5. And the men of Niniue beleiued in God and they proclaimed a fast c. Math. 12. v. 41. The men of Niniue shall rise in iudgment with this generation and shall condemne it because they did pennance at the preaching of Ionas CATHOLIKS EXPRESSELY AFFIRME Catechismus ad Parochos cap. de Paenitentia There are most cleare examples of the Niniuits of Dauid of the Penitent woman of the Apostles all which imploring the mercie of God with manie teares obtained pardon of their sinnes PROTESTANTS EXPRESSELY DENIE Beza lib. quaestion vol. 1. Theol. pag. 674. God
It is a vaine Nether veniall nor mortall sinnes exclude the holie Ghost distinction betwene veniall and mortall sinnes For nether the one nor the other cast of the Holie Ghost but interrupt his efficacie Zanchius de perseuerantia tom 7. col 359. saieth that it cannot be saied without blasphemie that Saints by sinning leaue to be the sonnes of God leese all right of euerlasting life Et col 150. The Holie Ghost departeth not but is contristated with our sinnes Pareus l. 3. de Iustif c. 14. denieth that ether Dauid by adulterie and murder or Salomon by idolatrie or S. Peter by denying Christ lost iustification And l. de Amiss Grat. c. 7. When the spirit ouercometh the flesh there ceaseth not to be flesh in Saints but it abideth tamed In like sorte when the flesh ouercometh the spirit as in Dauid when he fell the Spirit doth not cease to be in Saints but abideth ouercomen and troubled Et c. 11. Reconciliation grace loue adoption not euerie one nay neuer a sinne of the faithfull can dissolue THE CONFERENCE Scripture expressely saieth that who sought iustification in the law were euacuated from Christ were fallen from grace who committeth sinne is of the Diuel and and that no murderer hath life in him The same say Catholiks Protestants expressely say that the faithfull by sinning do not fall from grace that Dauid in adulterie and murder S. Peter in deniall of Christ Salomon in idolatrie lost not iustification that the sinnes of the faithfull take not away the Holie Ghost but onely the vse thereof that the Holie Spirit is in the faithfull when they are ouercomen of the flesh that no sinne of theirs can dissolue grace that no enormious sinne extinguisheth grace Which some Protestants confesse to be against Scripture See lib. 2. cap. 30. ART VII WHETHER SINNE CAN stand with iustice SCRIPTVRE EXPRESSELY DENIETH. 2. Cor. 6. v. 14. What participatiō hath iustice with iniquitie Iustice and Iniquitie stand not together or what societie is there betwene light and darknesse and what agreement with Christ and Belial Wisdome 1. vers 4. Wisdome will not enter into a militious soule nor dwel in a bodie subiect to sinnes CATHOLIKS EXPRESSELY DENIE C. Bellarm. l. 1. de Amiss Grat. cap. 12. Sinne fighteth with grace and cannot remaine together with iustice PROTESTANTS EXPRESSELY AFFIRME Abbots in Diatribam Tomsoni c. 25. Sinne dwelleth together Iustice dwelleth with sinne Faith with infidelitie with iustice in vs. Perkins in Galat. 5. True faith is alwaies mingled with contrarie incredulitie in so much as they who beleiue feele much incredulitie in themselues Luther in Gal. 3. to 5. f. 335. A Christian is together iust and a sinner a freind and enemie of God Et Assert art 31. tom 2. If therefore euerie one be also a sinner whilest he is iust what can A worke partely good partely nought Life death together follow more euidently then that a worke also is partely good partely euill Caluin cont Franciscan libertin p. 471. Behould how contraries may be together in one subiect For life is begun and much of death remaineth In Math. 17. vers 24. Seing faith is no where perfect it followeth that we are partely incredulous In Luc. 1. vers 6. The iustice which in them is praised dependeth of Gods free pardon and therefore he imputeth not that iniustice which remaineth in them Beza lib. Quaest vol. 1. pag. 672. In one and the selfe same Puritie and filth light and darknesse together subiect but in diuers respects are puritie and filth light and darknesse faith and incredulitie Pareus l. 4. de Iustif c. 17. I answere that there is no absurditie that faith hath sometimes dist ust or incredulitie mingled with it and so by accident that faith is sinne l. 1. c. 14. A sinner Faith is sinne by accident The same man iust and and wicked The same worke good and euill beleiuing is in the first moment of iustification iustified by grace and wicked by nature Et lib. 4. cap. 17. Workes are good and not good and worthie of reward and punishmēt but in diuers respects Good in so much as they are of God and done of the regenerate according to the law by faith and to the glorie of God Euill as much as they are defiled by the impure flesh and other sinnes Againe They are worthie of reward in the courte of mercie but worthie of punishment in the courte of Gods iustice THE CONFERENCE Scripture plainely saieth that there is no participation of iustice with iniquitie no societie of light and darknesse that the Holie Ghost dwelleth not in a bodie subiect to sinne The same say Catholiks Protestants plainely say that a man is at once iust and wicked freind and enemie of God that life and death puritie and filth light and darkenesse faith and incredulitie sinne and iustice can be in the same man together yea that the same act can be at once good and ill in the same act faith and incredulitie Which same Protestants confesse to be contrarie to Scripture See lib. 2. c. 30. ART VIII WHETHER SINNES MAY be redeemed by good workes SCRIPTVRE EXPRESSELY AFFIRMETH. Daniel 4. v. 24. Redeeme then thy sinnes with almes and Sinnes redeemed by almes thy iniquities with the mercies of the poore perhaps he will forgiue thine offences Prou. 15. v. 17. By mercie and faith sinnes are purged Et c. By mercie 6. v. 6. By mercie and trueth iniquitie is redeemed CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 2. de Paenit c. 3. Catholiks teach that the temporall paines of the other life may be redeemed by fastings praiers almes and other pious and painfull workes of this life PROTESTANTS EXPRESSELY DENIE Confessio Anglica art 12. Good workes cannot putt away Sinnes not redeemed by all mes our sinnes Confessio Wittemberg cap. de Eleemosyna What need had there beene of the passion and death of Christ if sinne could be blotted out by the merit of almes Hunnius de Iustif pag. 197. Should not Christ haue dyed in vaine for sinnes if they could be redeemed by almes Herbrandus in Compendio loco de bonis operibus If sinnes were redeemed with almes God should seeme iniust condemning the poore for sinnes because he had not giuen them riches as he did to others wherewith they might redeeme their sinnes Caluin 3. Instit c. 4. § 25. Papists say there are manie helps Nor by good workes or charitie whereby we may redeeme our sinnes as tears fasting offerings duties of charitie To such lies I oppose c. In Luc. 7. v. 50. By this speech is refuted their errour who thinke that sinnes can be redeemed by charitie Sadeel de ver peccat remiss p. 113. If expiation of sinnes be giuen to mens workes then is Christ dead in vaine Aretius in locis part 1. f. 90. Inward clensing cometh not of almes If it had beene possible to redeeme sinnes by almes Christ had died in
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
that by which he is iustified before God as if by onely faith we were iustified before God but yet that it were impossible to obtaine eternall saluation without workes cap. 4. in Epitome art We beleiue teach and confesse that good workes Workes wholy excluded from saltion are wholy to be excluded not onely when we treate of the iustification of faith but also when we dispute of our eternall saluation Againe We reiect and condemne these speeches Good workes are necessarie to saluation Zuinglius in Expostulat ad Lindouerum to 1. fol. 204. Faith alone saueth vs. Caluin in Rom. 10. v. 10. We are saued by faith alone In c. 1. v. 7. It is faith alone which bringeth euerlastingnesse of life Beza in Explicat Christianismi c. 8. vol. 1. pag. 199. Who Saluation relieth not vpon workes teach that mens saluation relieth vpon workes ether wholy or in some parte do plainely ouerturne all the Ghospell Pareus l. 4. de Iustif c. 4. The Ghospell promiseth saluation vnder the condition of faith alone Daneus Contr. de Baptismo c. 17. All the manner of our saluation purchased by Christ standeth in faith in him THE CONFERENCE Scripture plainely saieth that faith alone can not saue vs. The same say Catholiks Protestants plainely say that faith alone saueth alone bringeth life that by faith onely we are saued that saluation is promised vpon conditiō of faith onely that workes concurre not to saluation worke nothing to saluation are not necessarie to saluation are not holesome ART IV. WHETHER ALL MEN BOTH good and badde be to be iudged SCRIPTVRE EXPRESSELY AFFIRMETH. Apoc. 20. v. 12. And I saw the dead great and litle standing Great and litle are to be be iudged in the sight of the throne and bookes were opened and an other booke was opened which was of life and the dead were iudged of those things which were written in the bookes according to their workes And the sea gaue the dead that were in it and death and Euerie one All. hell gaue their dead that were in them and it was iudged of euerie one according to their workes 2. Cor. 5. v. 10. For we must all be manifested before the iudgmēt Euerie one seat of Christ that euerie one may receaue the proper things of the bodie according as he hath done ether good or euill Mathew 25. vers 32. And all nations shal be gathered before All nations him and he shall seperate them one from an other as the pastour seperateth the sheepe from the goates Then shall the King say to them that shal be at his right hand Come ye blessed c. Then shall he say to them also that be at his left hand Goe ye away c. Act. 10. v. 43. It is he that of God was appointed iudge of the liuing and of the dead Hebr. 22. v. 22. But you are come to mount Sion and the cittie All. of the liuing God and the iudge of all God CATHOLIKS EXPRESSELY AFFIRME Catechismus ad Parochos in Exposit Symboli Of which article that is the sense and meaning that in the last day Christ our Lord shall iudg all mankind PROTESTANTS EXPRESSELY DENIE Luther apud Scioppium in suo Ecclesiast c. 5. Christians Onely infidell know that onely infidels who will not receaue the Ghospell are to be iudged of Christ in the last day Let vs learne and note this Not the faithfull well that we feare not death and the last iudgment for Christ is not to come to iudge vs but he will iudge them who beleiue not Bullinger Concione 90. in Apoc. f. 163. The impious are Impious not the pious to be iudged but not the pious The good because they are iustified and absolued appeare in iudgment with glorie to iudge after their manner and fashiō the wicked but not to be iudged of anie Tilenus in Syntagmate c. 67. The elect do know that nether Not the elect their deeds nor all their words are to be called to the account of this iudgment The like say others as we haue shewed before c. 3. art 10. THE CONFERENCE Scripture plainely saieth that all the dead shal be iudged according to their workes that all must be manifested before the tribunall of Christ that all Nations shal be gathered to Christs iudgment that Christ is iudge of the quicke and the dead that God is iudge of all The same say Catholiks Protestants plainely say that the impious are to be iudged but not the pious that the good are not to be iudged of anie that onely infidels shal be iudged ART V. WHETHER THERE BE ANIE to whome seeking eternall glorie according to patience of good workes euerlasting life is rendred SCRIPTVRE EXPRESSELY AFFIRMETH. Roman 2. vers 6. and 7. Who will render to euerie man There are some such according to his workes to them truely that according to patience in good worke seeke glorie and honour and incorruption life eternall CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Rom. 2. v. 6. cit If Christ alone shall bring those workes to which the Apostle here saieth that eternall life is rēdred he should not haue saied He will render to euerie one according to his workes but to euerie one according to Christs workes PROTESTANTS EXPRESSELY DENIE Beza in Rom. 2. v. 6. What is here saied of Sophisters as if There are no such anie out of Christ or regenerate in Christ are found such in the iudgment of God as these here are described doth varie much frō the scope of the Apostle For that surely is most absurd Or as he hath in edition of 1565. Shall anie man bring these workes to which the Apostle saieth that life eternall shal be rendred Ether men not regenerate or the sonnes of God But nether Abraham surely hath whereof to glorie before God THE CONFERENCE Scripture plainely saieth that there are some to whome seeking glorie according to patience of good workes eternall life is rendred The same say Catholiks Protestāts plainely say that there are no men to whome life eternall is rendred according to their workes nor that there are anie workes to which eternall life is rendred ART VI. WHETHER THE SOVLES OF reprobates departed this life do now suffer the paines of hell SCRIPTVRE EXPRESSELY AFFIRMETH. Iude. v. 7. As Sodome and Gomorrha and the citties adioyning Sodomites in eternall fire in like manner hauing fornicated and going after an other flesh were made an example sustaining the paine of eternall fire Luc. 16. vers 22. And the rich man also dead and he was Diues in torments buried in hell And lifting vp his eyes when he was in torments c. Numbers 16. ver 33. And they went downe into hell quicke couered with the ground Are in hell CATHOLIKS EXPRESSELY AFFIRME S. Thomas Suplement q. 69. art 2. As soone as the soule is loosed from the bodie ether it is cast into hell or mounteth to heauen vnlesse it be hindred
them Math. 7. ver 21. He that doth the will of my Father Some do his will which is in heauē he shall enter into the kingdome of heauen c. 11. v. 30. My yoke is sweet and my burden light Rom. 8. v. 4. God sending his Sonne in the similitude of the Iustification of the law fulfilled in vs flesh of sinne euen of sinne damned sinne in the flesh that the iustification of the law might be fulfilled in vs. c. 13. v. 8. He that loueth his neighbour hath fulfilled the law Gal. 5. ver 14. All the law is fulfilled in one word Thou shalt The law fulfilled in loue loue thy neighbour as thy selfe 1. Ioan. 2. ver 4. He that saieth he knoweth him and keepeth not his commandments is a lier and the trueth is not in him c. 5. v. 3. This is the charitie of God that we keepe his commandmēts and his commandments are not heauie CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 6. c. 11. No man must vse that temerarious speach and condemned of the Fathers vnder a curse That Gods commandments are impossible to be kept of a iustified man For God commandeth not impossble things but by commanding he admonisheth to doe what thou canst and to aske what thou canst not and helpeth that thou maiest PROTESTANTS EXPRESSELY DENIE Whitaker l. 1. cōt Dureū sect 9. Thou cāst doe nothing lesse We can not fulfill the law the fulfill the law No man can obey the law And Contr. 2. q. 6. c. 3. he auoucheth it to be a foundation of Christian religion That Gods law cannot be fulfilled of vs and ib. q. 5. c. 7. saieth that the contrarie is Pelagian heresie Perkins de Baptismo to 1. col 833. The Papists thinke that a man in this life can obserue and fulfill the law Confession of Auspurg cap. 6. So great is the weaknesse of No man can satisfie the law mans nature as no man can satisfie the law Apologie of England We say that in this life we can no way satisfie the law Luther de libertate to 2. fol 4. All the commandments are All the commandments are impossible are alike impossible vnto vs. In Gal. 3. f. 329. The law exacteth impossible things Caluin in Antidoto Concilij Sess 10. cap. 12. They bring nothing which helpeth their wicked opinion of the possible obseruation of the law In Luc. 10. v. 26. It is impossible for vs to performe The law is impossible to be kept that which the law commandeth In Actor 15. v. 10. It is manifest that the law is impossible to be kept Beza in Luc. 18. v. 22. No man can keepe one commandment so as the law prescribeth In Rom. 10. ver 6. The law proposeth not heauen but vnder an impossble condition Daneus Contr. de Baptismo c. 15. It is altogether impossible Altogether impossible to keepe the commandments Contr. 5. p. 974. Bellarmin saieth that is easie for him that hath charitie to keepe the law I answere that euen to him it is impossible Adamus Francisci in Margarita Theol. loco 5. Albeit Euen with God his grace regenerate men be holpen and gouerned of the Holie Ghost yet they are hindred by the remnants of sinne that they cannot satisfie the law CONFERENCE OF THE FORESAIED WORDS Scripture expressely saieth that Gods commandments are not heauie that his burden is light that who loueth his neighbour fulfilleth the law that God will make vs to keepe his iudgments that he sent his Sonne that the iustification of the law might be fulfilled in vs. The same say Catholiks Protestants expressely say that no man can satisfie the law that the law is impossible euen to a iustified man that the law is impossible that all the commandments are a like impossible that no one can be kept that the law proposeth not heauen but vnder an vnpossible condition that the doctrine of the possible obseruation of the law is wicked ART II. WHETHER EVER ANIE HAVE kept Gods law SCRIPTVRE EXPRESSELY AFFIRMETH. Psalm 118. vers 55. I haue beene myndfull in the night of thy Dauid kept Gods law name o Lord and haue kept thy law Luc. 1. v. 6. And they were both iust before God walking in Also Zacharias and Elizabeth all the commandments and iustifications of our Lord without blame Ioan. 17. v. 6. Thyne they were and to me thou gauest them And the Apostles and they haue kept thy word Act. 13. v. 22. I haue found Dauid the sonne of Iesse a man according to my hart who shall doe all my willes 1. Ioan. 3. v. 22. Whatsoeuer we shall aske we shall receaue of him because we keepe his commandments Apoc. 3. v. 10. Because thou hast kept the word of my patience and I will keepe thee from the houre of tentation c. 14. v. 12. Here And Saintes is the patience of Saintes who keepe the commandments of God and the faith Iesus CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 6. ca. 16. We must beleiue that nothing wanteth to the iustified that they may not seeme to haue fully satisfied the law of God according to the state of this life with those workes which are done in God PROTESTANTS EXPRESSELY DENIE The Confession of Scotlond artic 15. We affirme that None but Christ hath kept the law none on earth Christ onely excepted in worke and indeed so performeth and shall performe that obedience to the law which the law requireth Confession of Auspurg c. de operibus Saintes do not satisfie Not Saintes the law Confession of Bohemia art 7. We teach that there is none who in deeds doeth fulfill the precepts of the law Luther in Gal. 3. to f. 3. 343. Moises requireth a worker who perfectly doth the law But where shall we haue him No where In. c. 4. f. 393. No man doth the law Caluin in Rom. 13. vers 8. No man performeth the law nor euer performed it In Act. 15. v. 10. The faithfull after they are regenerate with the spirit of God do giue themselues to the iustice of the law but yet they performe not all but halfe and much lesse then halfe In Gal. Gal 3. v. 10. It is cleare that neuer anie was found or can be fouud who fulfilleth the law In vers 12. There is none who doth the workes of the law The like he hath in Antidoto Concil sess 6. c. 12. In 3. Instit c. 17. § 3. 13. THE CONFERENCE Scripture expressely saieth that Dauid kept Gods law did all his wills that Zacharias and Elizabeth walked in all Gods commandments without blame that the Apostles kept Gods word that Saintes haue kept Gods word and commandments The same say Catholiks Protestants expressely say that none besides Christe gaue that obedience to the law which it requireth that no man in deed hath fulfilled the law that no man satisfieth the law that the regenerate do much lesse then halfe of the law ART III. WHETHER EVER
ANIE HAVE loued or followed God in all their hartes SCRIPTVRE EXPRESSELY AFFIRMETH. Deut. 30. v. 6. Our Lord thy God will circuncise thy hart and God will make vs to loue him in all our hart Dauid did so the hart of thy seed that thou maiest loue our Lord thy God in all thy hart and in all thy soule that thou maiest liue 3. Reg. 14. vers 8. Thou hast not beene as my seruant Dauid who kept my commandments and followed me in all his hart doing that which was well liked in my sight 3. Reg. 8. v. 23. Lord God of Israel who keepest couenant and mercie with thy seruants that walke before thee in all their hart 4. Reg. 23. v. 25. There was no king before him Iosias like Iosias followed God in all his hart to him who returned to our Lord in all his hart and in all his soule and in all his power according to all the law of Moises Daniel 3. 41. Azarias thus praieth And now we follow thee Also Azarias in all our hart and feare thee and seeke thy face Psal 118. v. 10. With my whole hart I haue sought after thee And Dauid CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 1. de Amiss Gratiae c. 12. Luke writeth of Zacharias and Elizabeth that they walked in all the commandmēts and iustifications of our Lord nether would they be saied to haue walked in all the commandments who had neglected the first and greatest which is of louing God with all the hart PROTESTANTS EXPRESSELY DENIE The Apologie of the Confession of Auspurg c. de Resp ad Argumenta No man feareth so much loueth God so much beleiueth God so much as he ought Luther in Gal. 5. to 5. f. 417. Thou shalt not find one on earth who so loueth God and his neighbour as the law requireth Postilla None can loue God in all his hart in Dom. 10. post Trinit f. 315. He requireth that we loue him with all our hart which no mortall man can performe Brentius homilia 1. in Dom. 13. post Trinit None was euer found amongst the Saintes who loued God perfectly with all his soule Caluin 2. Instit c. 7. § 5. I say there was no Saint who whilest No Saint euer loued God in all his hart he was in this mortall life attained to that hight of loue that he loued God with all his soule with all his hart with all his power Pareus l. 4 de Iustif c. 11. Such loue of all his soule none of the Saintes had or can haue in this infirmitie Daneus Contr. 5. p. 973. That this precept Thou shalt loue God c. can be fulfilled both vnder the ould and the new testament and that God promised it Deuter. 10. v. 12. 30. v. 6. Hier. 24. v. 7. is most false THE CONFERENCE Scripture expressely teacheth that God will make the faithfull to loue him with all their hart that the three children followed God in all their hart that Dauid sought God in all his hart that God vseth mercie to them who walke before him in all their hartes that Iosias returned to God in all his hart in all his soule in all his power and according to all the law of Moises The same say Catholiks Protestants expressely teach that there is not one who loueth God so as the law requireth that no Saint loued God with all his hart that no Saint euer had the loue God in all his hart ART IV. WHETHER GODS LAW BE in the hartes of anie SCRIPTVRE EXPRESSELY AFFIRMETH. Hierem. 31. v. 33. I will giue my law in their bowels and in their Gods law in the hart of some hart I will write it Psal 36. 31. The law of God in his hart Deut. 30. v. 14. But the word is very neare thee in thy hart and in thy mouth to doe it The same Rom. 10. v. 6. CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Rom. 10. vers 6. The Scripture here saieth plainely The word is neare that is the commandment of the law to doe it This is not true saieth the Heretike and the word of the law or the cōmandment of the law is not properly in our hart PROTESTANTS EXPRESSELY DENIE Caluin in Rom. 10. v. 6. Euen after regeneration the word Gods law in the hart of none of the law cannot be properly saied to be in our hart because it requireth perfection frō which the faithfull themselues are farre of The same say others who teach that the law is impossible For if it be impossible it is not in our hartes THE CONFERENCE Scripture expressely saieth that Gods law is in our bowels is written in our hartes is in the harts of some The same say Catholiks Protestants expressely say that the law of God is not properly in the hart of anie ART V. WHETHER WE PRAY THAT we may fulfill Gods law SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 6. v. 10. Thy will be done in earth as it is in heauen We pray to fulfill Gods law CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 1. de bonis operibus in part cap. 6. We pray that Gods helpe and grace be giuen vs whereby we may and will fulfill Gods commandments PROTESTANTS EXPRESSELY DENIE Perkins in Gal. 3. to 2. col 135. We do not pray that we may We pray not so fulfill the law but that we may endeauour according to our strēght to fulfill it Caluin in Math. 10. v. 6. It sufficeth that with desire we testifie that we hate whatsoeuer is against the will of God In like sorte Daneus in orat Dom. and others who teach that it is impossible to fulfill the law For no man praieth for that which he knoweth to be impossible THE CONFERENCE Scripture expressely biddeth vs pray that Gods will be done in earth as it in heauen where doubtles it is fulfilled The same say Catholiks Protestants expressely teach that we do not pray that we fulfill Gods law that it sufficeth to testifie that we hate what is contrarie to Gods law Which is so contrarie to Scripture as sometimes Protestants themselues confesse it See lib. 2. c. 30. ART VI. WHETHER THE KEEPING OF the law be necessarie to saluation SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 19. v. 17. If thou wilt enter into life keepe the commandments Keeping of the law necessarie to saluation Ioan. 15. ver 10. If you keepe my precepts you shall abide in my loue CATHOLIKS EXPRESSELY AFFIRME D Stapleton in Math. 19. v. 17. This doctrine of Christ doth manifestly shew that the keeping of Gods commandments is necessarie to euerlasting life PROTESTANTS EXPRESSELY DENIE Luther in Galat. 2. tom 5. f. 311. The Papists teach Faith in Not necessarie Christ iustifieth but with all the commandments of God must be kept because the Scripture saieth If thou wilt enter c. There Christ is streight denied and abolished Caluin in Math. 19. ver 17. This answere of Christ is legall That none is accounted iust before God vnlesse he
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
Christ merited to him selfe exaltation THE CONFERENCE Scripture expressely saieth that Christ was exalted and had a name giuen him aboue all names because he humbled him selfe that he was crowned with glorie because of his passion The same say Catholiks Protestants expressely say that Christ did not merit his exaltation did not merit any thing to him selfe could not merit to be iudge of the world and head of Angels ART XVI WHETHER CHRIST REDEEmed vs with a sufficient price or truely merited our redemption SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Cor. 6. v. 20. You are bought with a great price Christ bought vs with a great price 1. Timoth. 2. v. 6. For there is one God one also mediatour of God and men man Christ Iesus who gaue him selfe a redemption in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for all 1. Peter 2. ver 18. Knowing that not with corruptible things gould or siluer you are redeemed from your vaine conuersation With his pretious blood of your fathers tradition but with the pretious blood as it were of an immaculate and vnspotted lambe Christ 1. Ihon 3. v. 16. In this we haue knowne the charitie of God because he hath yeelded his life for vs. c. 4. v. 10. He hath loued vs and sent his sonne a propitiation for our sinnes Mathew 20. ver 28. The Sonne of man is come to giue his life a redemption in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for manie Rom. 3. v. 24. Iustified gratis by his grace by the redemption in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in Christ Iesus Psalm 129. v. 7. Because with our Lord is mercie and with him plenteous redemption CATHOLIKS EXPRESSELY AFFIRME S. Thomas 3. part artic 2. Christ suffering of charitie and obedience did giue God some thing more then the recompence of the offence of all mankinde did exact The passion of Christ was not onely a sufficient obut also a superaboundant satisfaction for the sinnes of mankinde PROTESTANTS EXPRESSELY DENIE Tindal in Fox his Acts printed An. 1610. pag. 1136. Christ Christ merited not heaueÌ„ with all his works did not merite heauen Daneus Controu 2. lib. 5. p. 210. Three necessarie conditioÌ„s of merite do faile in the workes of a creature and of Christ man towards God For by the vnion hypostaticall Christ doth not He did not merit merite Page 200. Christ as man properly merited nothing with God P. 202. Yea not in this forme of a seruant could Christ merite any thing to himselfe because in this forme he was a credture But a creature can merite nothing of his Creator Caluin 2. Instit c. 17 § 1. Truely I confesse that if any would simply and by himselfe oppose Christ vnto the iudgment of God there were no place for merite because there will not be found in man any worth which may merite before God § vlt. With what merits could man obtaine to be iudge of the world and head of Angels 3. Instit c. 11. § 12. It is fondly obiected of him that the power of iustifying farre supasseth both men and Angels seing this dependeth not vpon the worth of any creature but of Gods ordination If the Angels would satisfie God they would auaile nothing because they were not destinated to this end but this was proper to Christ man who was subiect to the law for to redceme vs from the curse of the law And Respons ad quaest Sozin Christ could merit nothing but through the pleasure of God Et in Ioan. 4. v. 10. When Christ is sated to haue appeased the Father towards vs this is referred to our sense For as we are guiltie to our selues we cannot conceaue God but as angrie and offended till Christ absolue vs from the guilt Wherefore touching the feeling of our faith God beginneth to loue vs in Christ Spindlerus apud Scusselburg l. 4. Theol. Caluin c. 5. The His death no sufficient redemption for all sinnes Lutherans erre in saying that Christs death was a sufficient redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the sinnes of all and euerie man Piscator apud Vorstium in Parasceue c. 6. Christ died not sufficiently much lesse effectually for all Welsingius apud Homium in Specim Controuer Belgic His blood satisfied not Gods iustice art 21. That Christs blood satisfied Gods iustice for our sinnes is no where extant and it is plainly contrarie to the free and iust remission of sinnes which God hath offered to vs by Christ And the same say other Protestants as Caluin reporteth 2. Instit c. 17. § 1. and Beza in Absters calumn Heshusij p. 324. Slatius apud Homium loc cit There is question whether Christ properly satisfied not Christ properly satisfied for vs. We denie it And the same hath Vorstius ib. Who also addeth That Christ satisfied by a certaine acceptation not by exact identitie Pareus l. 5 de Iustific c. 3. To merit is the parte of seruants To merite is serutle and sordid serutle and sordid THE CONFERENCE Scripture expressely saieth that Christ bought vs with a great price that he gaue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a ransom or price of redemption for vs that he redeemed vs with his pretious blood that God gaue his life for vs sent his sonne a propitiation for our sinnes that with God there is plentuous redemption Catholiks say the same Protestants expressely say the contrarie that Christ could not merite heauen had no place for merit if we respect the iudgment of God did not merite three conditions necessatie to merite wanted in his works that power of meriting in him depended of Gods pleasure and ordination That properly he did not satisfie for vs that his blood did not satisfie Gods iustice that his death was not a sufficient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ransom for all that to merite is seruile and sordid ART XVII WHETHER CHRIST REDEEmed vs by his blood or corporall death SCRIPTVRE EXPRESSELY AFFIRMETH. Coloss 1. ver 22. And you whereas some time alienated and Christ redeemed vs by his death By his blood By he oblacion of his bodie enemies in sense in euill works yet now he hath reconciled in the bodie of his flesh by death vers 20. Pacifying by the blood of his crosse whether the things in earth or the things that are in heauen Hebrews 10. v. 10. In the which will we are sanctified by the oblation of the bodie of Iesus Christ once c. 9. vers 12. By his owne blood entred once into the Holies eternall redemption being found Ephes 1. v. 6. In whome we haue redemption by his blood the remissâ—on of sinnes 1. Peter v. 19. You are redeemed with the pretious blood as it were of an immaculate and vnsported lambe Christ Acts 20. v. 28. The holie Ghost hath placed you Bishops to rule the Church of God which he hath purchased with his owne blood Apocalips 5. v. 9. Thou hast redeemed vs to God in thy blood CATHOLIKS EXPRESSELY AFFIRME S. Thomas 3. part q. 48. art 5.
The price of our redemption is the blood of Christ or his corporall life which consisteth in blood Stapleton in Prompt Quadrages fer 4. Hebdom Sanct. Caluin putteth not onely an other price beside the corporall death of Christ but also an other greater and more excellent Can Christian ears suffer this PROTESTANTS EXPRESSELY DENIE Whitaker lib. 8. cont Dur. sect 18. Caluin wrote most truely Christs death had done nothing That nothing had beene done if Christ had suffered onely corporall death Perkins de Serm. Dom. to 2. col 576. Reason it selfe teacheth Was not sufficient that onely corporall death of Christ was not sufficient to redeeme them who had deserued death of bodie and soule Willet Cont. 20. q. 3. p. 1088. The bodilie death of Christ was Was not the full price not in respect of Gods iustice the whole and full price of our redemption Caluin 2. Instit c. 16. § 10. Nothing had beene done if Christ There needed a greater price had suffered onely bodilie death There was an other greater more excellent price that he suffered in his soule the horrible torments of a damned and lost man Bezalib quaest vol. 1. Theol. Christ was in the midst of the torments of hell for to deliuer vs fully from both deathes c. Scarpe de Iustif Cont. 16. Writeth that diuers ProtestaÌ„ts say that those places of Scripture in which is saied that Christ dyed for vs are to be vnderstood onely of his feeling of the wrath of God and not of his bodilie death and that his bodilie death auailed nothing to our redemption nor was a parte of the satisfaction for sinnes THE CONFERENCE Scripture expressely teacheth that Christ hath reconciled vs in the bodie of his flesh by death hath pacified all things by the blood of his crosse hath sanctifieth vs by the oblation of his bodie hath found an eternall redemption by his blood hath redeemed vs by his blood with his blood in his blood hath purchased the Church with his blood The same say Catholiks Protestants expressely say that nothing had beene done if Christ had suffered onely corporall or bodilie death that his corporall death was not sufficient to redeeme vs that there was need of a greater and excellenter price that his corporall death auailed nothing to our redemption nor was any parte of the satisfaction for sinnes Which are so manifestly opposite to Scripture as some Protestants confesse it See lib. 2. c. 30. ART XVIII WHETHER CHRIST DIED for the impious and reprobats SCRIPTVRE EXPRESSELY AFFIRMETH. Christ died for the impious For him that perisheth For the vniust Rom. 5. ver 6. For why did Christ when we as yet were weake according to the time die for the impious 1. Cor. 18. ver 11. And through thy knowledge shall thy weak brother perish for whome Christ hath died 1. Peter 3. v. 18. Because Christ also died once for our sinnes the iust for vniust 2. Peter 2. v. 1. seq But there were also false Prophets in the people as also in you there shal be lying maisters which shall bring in sects of perdition and denie him that hath bought them the For those that goe to perdition Lord bringing vpon themselues speedie perdition vnto whome the iudgment now long since ceaseth not and their perdâ—tion slâ—mbereth not CATHOLIKS EXPRESSELY AFFIRME C. Bellarmin l. 4. de Amiss Gratiae c. 7. Our Lord suffered and died for the vniust PROTESTANTS EXPRESSELY DENIE Whitaker Controu 2. q. 1. c. 9. p. 437. Christ did not giue Christ died not for the impious The wicked not redremed by Christ himselfe for the impious and reprobates Which he repeateth cap. 13. Rainolds thesi 4. q. 22. The wicked albeit they be termed faithfull for their profession of faith or for temporall faith yet are they not redeemed or founded in Christ. In Apologia thesium p. 246. Christ offered himselfe for the elect onely 247. Redeemed only the elect The elect onely were redeemed of Christ Perkins de Praedestinat tom 1. col 135. Whome at anie time he acknowledged not he neuer bought or redeemed with the price of his blood col 137. Of these Christ is onely a half-redeemer and therefore no redeemer And de Desertion col 1023. Christ is the redeemer onely of the elect and of none else So also D. Willet Contr. 9. q. 2. p. 893. Caluin l. cont Heshus p. 849. I would know how the impious Not crucified for the impious eate Christs flesh for which it was not crucified and how they drinke his blood which was not shed to redeeme their sinnes Beza in Colloq Montisbel p. 447. Christ died not for the sinnes of them that are damned He shed not his blood for the remission of the sinnes of the impious and damned Epist 28. It is false that Christ is the mediatour of the infidels also Zanchius in Summa Praelection to 7. col 272. Christ according to the purpose of his Father was borne praied suffered and died onely for the elect In Depulsion Calum col 253. The Reprobats not redeemed reprobats were not redeemed by Christ Piscator apud Gerlachium Disput 9. Christ no waye died for the reprobats other sufficiently or effectually THE CONFERENCE Scripture expressely teacheth that Christ died for the impious for the vniust for those that perish that he bought lying monsters who bring in sects of perdition and bring vpon themselues speedie perdition and whose perdition slumbereth not Catholiks say the same Protestants expressely teach the contrarie that Christ gaue not himselfe for the impious or reprobats that the wicked were not redeemed in Christ that Christs flesh was not crucified for the impious nor his blood shed for their sinnes that Christ offered himselfe onely for the elect that they onely were redeemed by Christ that Christ is redeemer of the elect and of none els no mediatour of Infidels was borne suffered and dyed for the elect onely that nether sufficiently nor effectually he died for the reprobats Which are so contrarie to Scripture as manie Protestants acknowledge it See l. 2. c. 30. ART XIX WHETHER CHRIST DIED for all SCRIPTVRE EXPRESSELY AFFIRMETH. 2. Corint 5. v. 14. For the charitie of Christ vrgeth vs iudging Christ died for all this That if one died for all then all were dead and Christ died for all 1. Timoth. 2. v 6. Christ Iesus who gaue himselfe a redemption for all Chap. 4. v. 10. Who is the Sauiour of all men especially of the faithfull Hebrews 2. v. 9. We see Iesus because of the passion of death crowned wiâ—h glorie and honour that through the grace of God he might taste death for all 1. Ioan. 2. v. 2. We haue an aduocate with the Father Iesus Christ the iust and he is the propitiation of our sinnes and not of ours onely but also for the whole worlds Ca. ver 14. The Father hath sent his Sonne the Sauiour of the world CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess