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

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

death to be destroied right who say that it is false that God created some to life others to death onely that he might shew his mercie in them and his power and iustice in these cap. 4. He createth some to this end to be destroied c. 6. That one is saued or damned we must needes confesse that Gods will was and is the cheefest Et apud Schusselburg l. 4. Theol. Caluin art 8. Gods will is the first and vnauoidable Gods will the first cause of perdition cause of the perdition of them that perish And l. 3. de natura Dei c. 4. q. 4. As for that place of wisdome Death entred into the world by the enuie of the Diuel and if there be any such others in which death is attributed to the Diuel as to the Author we answere that it doth not follow that God willeth God author of death not death or is not the author of it For the same effect may proceed from diuers causes Bucanus l. 4. Syntagm c. 10. The cause efficient and mouing for which the decree of affirmatiue or negatiue reprobation was made of God is not sinne The true and onely mouing cause for which the decree of reprobation was made is Gods pleasure or free will See manie more like sayings of Protestants in my Latin booke l. 1. art 22. THE CONFERENCE Scripture expressely saieth that God of him selfe will not the death of the impious or of him that dieth yea God sweareth that he will not his death and the Scripture addeth that God made not death that it entred by the Diuel that impious men are not necessarie for God The same say Catholiks Protestants expressely say the contrarie that God will the death of a sinner with his vnsearchable will that he is the Author of death that he created men to perdition death and damnation that he is the beginning the first vnauoidable cause of the perdition of them that perish That he predestinateth to death whome he would and why he would that sinne is not the cause of the decree of damnation That sinne is nether efficient nor mouing cause of negatiue or affirmatiue reprobation but onely the pleasure and free will of God ART XXIII WHETHER GOD DAMNETH men for sinne SCRIPTVRE EXPRESSELY AFFIRMETH. Matth. 25. v. 41. Then he shall saye to them also that be at God damneth for sinne his left hand Get ye away frō me you cursed into fire euerlasting For I was an hungred and you gaue me not to eate c. CATHOLIKS EXPRESSELY AFFIRME C. Bellarmin l. 2. de Grat. lib. arb c. 16. The Scriptures euerie where teach that by the iust iudgment of God euerlasting punishment is rendred vnto sinne PROTESTANTS EXPRESSELY DENIE Luther l. de seru arb tom 2. fol. 461. This most of all offendeth God damneth men for his mere will Respecteth not deserts in those that are to be damned Damneth those that deserue not common sense or naturall reason that God for his mere will doth forsake harden and damne men Fol. 465. Let vs I pray you feigne that God must be such a one as respecteth deserts in them who are to be damned Shall we not in like manner auouch and graunt that he respecteth deserts in them who are to be saued And fol. 466. It is now incomprehensible how it is iust that he damneth them that deserue not and yet is beleeued Zanchius apud Schusselburg l. 4. Theol. Caluin art 8. Here we saye that there is no other cause of mens damnation thē Gods mere pleasure Rennecber 16. The cause of damnation or reprobation is not to be saught in men but Gods will is the cheefest and supreme cause thereof Also Gryneus 16. Sinnes are Sinne not the cause of damnation not the cause why men are damned And Spindlerus 16. Sinne can no way be the cause why men are damned THE CONFERENCE Scripture expressely saieth that men are damned and adiudged to hell fire for sinne The same say Catholiks Protestants expressely say the contrarie that sinnes are not the cause why men are damned that can no way be the cause why men are damned that there is no other cause of mens damnation then Gods mere pleasure that God damneth those who deserue it not that he respecteth not deserts in those that he damneth that he damneth men for his mere will And thus much of Gods inward and outward acts toward sinne good works and mankinde let vs now see something of his power ART XXIV WHETHER GOD BE ALmightie and can doe all things SCRIPTVRE EXPRESSELY AFFIRMETH. Genes 17. v. 1. Our Lord appeared vnto him and saied vnto God is almightie him I am the God almightie Iob. 42. v. 2. I know thou canst doe all things Mathew 19. v. 26. With God all things are possible The same is repeated Marke 10. and 14. Luke 1. vers 36. There shall not be impossible with God any word CATHOLIKS EXPRESSELY AFFIRME Card. Bellarmin l. 3. de Euchar. c. 2. All diuines write that Gods power is not absolute God is saied to be almightie because he can do all that implieth not contradiction SCRIPTVRE EXPRESSELY AFFIRMETH. Caluin in Resp ad Nebulon. p. 730. Caluin euerie where earnestly reiecteth that deuise of Gods absolute power which the Sophisters prate of in their scholes Which he repeateth de Praedest 728. de Prouid 755. 1. Inst c. 17. § 2. l. 3. c. 23. § 2. in c. 25. Isaiae Beza cont Heshusium vol. 1. p. 299. That saying of thine All thinges are possible to God hath some exception P. 300. You forsouth shall teach vs that Gods omnipotencie must not Gods omnipotencie limited Some things impossible to God be tied to that order which willingly he hath appointed to him selfe And pag. 302. He saieth that God can no more put Christs bodie in two places at once then he can make new Gods In Colloq Montisbel p. 27. God cannot make that Christs bodie be substantially in many places at one time Lib. quaest vol. 1. p. 658 God cannot make that one and the same bodie be substantially in many places or in any place not coextended to the place Which also he repeateth Respons ad Acta Torgens vol. 3. p. 60. Peter Martyr Respons ad Gardiner obiect 11. We complaine that you alwaies obiect Gods power whereas this Christs To which Gods power doth not extend Gods omnipotencie not without exception Beareth not some things bodie to be at once in manie places is of that kinde of things to which Gods power doth not extend And lib. 1. Epistolarum Zanchij pag. 408. We warne the godlie that Gods omnipotencie which we beleiue is not to be beleiued without all exception Sadeel ad art 14. aburat We haue shewed that Christs bodie cannot be really present in many places at once and that Gods omnipotencie cannot beare this And yet these men say that their faith can make present things that are to come absent and farthest of as

whomsoeuer you shall finde call to the mariage Mark 16. vers 15. Going into the whole world preach the Ghospell to all creatures CATHOLIKS EXPRESSELY AFFIRME Card. Bellarmin de Amiss Grat. c. l. 2. 9. The Scripture teacheth that God inuiteth all to him PROTESTANTS EXPRESSELY DENIE Perkins in Casibus conscient cap. 7. It is euident that the promise of saluation is not to be taken as vniuersall without exception or restriction God inuiteth not all Beza de Praedestinat cont Castel p. 417. Christ doth not inuite simply all vnto him Et in quaest Respons p. 655. See with how conuincent reason that vniuersall vocation is refuted Vocation is not vniuersall Wherefore not vocation much lesse that vniuersall election can and must be assigned but onely an indefinite vocation Zanchius in Supplicat ad Senatum Argent to 7. col 57. That God in earnest calleth all is to be vnderstood according to his reuealed will to wit so farre as he calleth all by the outward preaching of the Ghospell not excluding any but not according to his secret will In depuls calum col 260. The promises Promises pertaine not to all do not pertaine indeed vnto all but onely to the elect And col 261. There is an other reason why God doth not giue them reprobates faith nor euer simply promised it to them Bucanus in Institut loco 36. Is not the vocation and remission Not remissiō vniuersall Mathew 11. 28 It is rather indefinite Vrsinus in Miscellan p. 74. If the vniuersall promise belonged to all men what a masse of absurditie and impietie would follow Pareus in Galat. 3. lect 43. The promises are vniuersall to the beleiuers but not vniuersall to the incredulous for they belonge not to them Therefore it sufficeth not to vrge the vniueruersall articles All Of all Stosselius apud Zanchium l. 2. epistolorum The Ghospell Nor the Ghospell belongeth onely to the elect THE CONFERENCE Scripture expressely saieth that Christ called all that are burdered and commanded to preach to all creatures The same say Catholiks Protestants expressely say that Gods vocation is not vniuersall that God in earnest calleth not all that the promise of saluation is not vniuersall parteineth onely to the elect that the Ghospell belongeth onely to the elect Which are so opposite to the Scripture as diuers Protestants confesse it See lib. 2. c. 30. ART XXII WHETHER GOD OF HIM selfe will the death and damnation of men SCRIPTVRE EXPRESSELY DENIETH. Ezechielis 33. v. 11. Liue I saieth our Lord God I will not the death of the impious but that the impious be conuerted from God willeth not death his way and liue c. 18. v. 23. Why is the death of a sinner my will saieth our Lord God and not that he conuert from his wayes and liue Et ver 32. Because I vill not the death of him that dieth saieth our Lord. He made not death Wisdome c. 1. v. 13. God made not death nether doth he reioice in the perdition of the liuing Tobie 3. 22. For thou art not delighted in our perditions Ecclesiast 15. vers 11. Impious men are not necessarie for him CATHOLIKS EXPRESSELY DENIE Gard. Bellarmin l. 2. de Grat. lib. arb c. 16. The sinnes of men and not the onely will of God are the cause of positiue reprobation that is of that act wherewith God will adiudge reprotes to euerlasting punishment PROTESTANTS EXPRESSELY DENIE Whitaker Conc. vlt. p. 693. God predestinated to eternall God predestinateth to death whome and why he would Sinne not the cause of damnation God worketh and willeth death death whome he would and because he would Pag. 694. The onely cause of reprobation whereof we speake is Gods will mynd and decree Perkins de Praedestinat to 1. col 123. Sinne is not the cause of the decree of damnation See Willet cont 18. q. 1. p. 855. Luther l. de seru arbit to 2. fol. 450. The hidden God worketh life death and all in all Agayne He will not the death of a sinner to wit in word but he willeth it with his vnsearchable will Caluin 3. Institut c. 22. § vlt. If we cannot giue a reason No reason of reprobation but Gods will Some created todamnation and to perish why God vouchsafeth mercie to his elect but because it so pleaseth him nether shall we haue any other thing why he reprobateth others them his will Cap. 21. § 5. To some eternall life is preordinated to others eternall damnation Therefore as euerie one is created to ether end c. In Roman 9. ver 18. Salomon teacheth shat the wicked were of purpose created for to perish Beza in Rom. 9. v. 11. Who gather that God in those whom from all eternitie he destinated to reprobation and perdition was moued thereto by their foreseene incredulitie ill life are greatly deceaued In Explicat Christianismi cap. 5. Reprobates he created to the end that he might be glorified in their iust condemnation In Colloq Montisbel p. 447. He created ordained and destinated the reprobates to eternall damnation for causes knowne to him selfe alone And de Praedestinat vol. 3. p. 438. God of his mere will and therefore not for any respect of foreseene worthines or vnworthines hath destinated to hatred and perdition whome he would ether particular men or whole nations And this doctrin he termeth the foundation of his faith Bucer in Matth. 6. What he saieth that he will not the death of the impious and of him that dieth but would rather haue him returne and liue is to be vnderstood of them onely whome he hath chosen to be conuerted and liue Peter Martyr in Rom. 9. It lesse despleaseth men if they be God hateth and reprobateth for his mere will saied to be predestinated and chosen then to be saied to be hated and reprobated for Gods mere will without all respect of deserts and yet there must be the same reason of both Et libr. de libro arbit tom 3. locorum It seemeth at first sight absurd that some should be created of God for to perish yet the Scripture Some created to perish Gods will the only cause of reprobation saieth it Musculus in locis tit de reprobis The cause of reprobation is not to be attributed to the future wickednes of the reprobates but to the onely will of God Piscator in Thesibus lib. 2. p. 182. God made man to fall It He made men to fall is false that God hath not need of a sinner Page 235. Nether is this simply true that God is not the beginning or cause of perdition P. 245. Reprobation is absolute that is depending of the mere pleasure of God and not vpon the condition of incredulitie foreseene Marlorat in Rom. 9. v. 22. What inconuenience is it to say Some made to destructiō that these were made to destruction Zanchius de Praedestinat c. 1. to 7. They take from God his Some created to