1. verse 13. Thine eyes are cleane from seing euill and thou canst not looke towarde iniquitie CATHOLIKS EXPRESSELY DENIE Saint Thomas parte 1. Summae quaest 19. art 9. God will no waye the euill of sinne D. Stapleton lib. 11. de Iustificat c. 8 It is wholy repugnant to Gods nature to will sinne PROTESTANTS EXPRESSELY AFFIRME Caluin in c. 3. Gen. v. 1. 3. None of these things hinder but God would haue man to fall that God would haue man to fall for some certaine cause vnknowne to vs. And cont Franciscan libertin in opusculis page 441. We saye that the diuell and man both fell by the will of God vnknowne to vs. Beza in 2. par resp ad acta Colloquij MoÌ„tis Belgartensis p. 177 saieth that our first parents fell indeed with the will and Man fall with the will of God decree of God Agayne I saied and do saye that it câ—me not to passe but by the decree of God so willing that our first parents depriued themselues of their natiue goodnesse And l. de Praedest coÌ„t Castell volum 1. Theol. p. 340. hauing obiected to him selfe that if the causes of damnation come with God his will then man were out of all fault and all the fault were in God he denieth the sequele and admitteth the antecedent and addeth that God decreeth and ordaineth the causes of damnation Peter Martyr in c. 9. Rom. p. 348. God is saied to hate sinne God willeth sinne for some other end He would haue Adam to fall He would haue Adam to sinne because he willeth it not for it selfe but for some other end And in locis classe 1. c. 14. p. 116. It cannot be doubted but that God would haue Adam to fall Zanchius l. 5. de natura Dei c. 2. Would not God haue Adam to sinne and vs all together with him to fall into this corruption by which it cometh to passe that we cannot but sinne vnlesse he helpe vs with his grace He would Agayne By this omnipotent will he would and ordained the sinne of Adam that in him all should sinne Piscator apud VorstiuÌ„ in Parasceue c. 3. Sinnes are done with Gods procuremeÌ„t and will that they should be done God will iniquitie God will haue iniquitie to be committed to be coÌ„mitted albeit he do not delighte in it as a sick man will drinke a bitter potioÌ„ albeit he be not delighted with it Because God will declare his iustice and mercie therefore also he will that sinnes be coÌ„mitted And apud eundeÌ„ in Collat. sect 61. God will He will that sinne be done not onely that sinnes may be done but also will that they be done The same Piscator in Thesibus l. 2. p. 184 It is false and implieth contradiction that man fell not with Gods will but with He will sinne though he be no delâ—ghted with it his permission For if he permitted he also would not simply and of it selfe as if he were delighted with sinne but in some sorte and for some other thing Page 187. God can will some thing with which notwithstaÌ„ding he is not delighted As for exaÌ„ple he is not He willeth wickednes for some other end delighted with wickednes yet permitteth it and that willingly and therefore willeth it in some sorte and for some other end And p. 203. It is not ill doctrin to saye That Gods will is done euen by sinning that is euen sinnes are done by Gods will Bucanus in Institut Theol. loco 14. p. 145. Is God not willing God willeth sin with a hidden will iniquitie If you take it simply that God no way will it the scripture is against that Wherefore we must expound it so That God will it not with his allowing or reuealed or signified will but with his hidden or good pleasing will And the same hath Pareus lib. 2. de Amiss Gratiae c. 16. MelaÌ„cthon in cap. 9. Rom. This is a misterie vnspeakable to God willeth sinne Would AdaÌ„s fall Would AdaÌ„s reuolt wit that God willeth sinnes and yet truely hateth them Perkins in Exposit Symbol tom 1. col 773. God would Adams fall for a good end Et de praedestinat col 128. We must say that God would haue Adams reuolt to come to passe And p. 129. Albeit God willeth not sinne simply and for it selfe yet he doth decree it and willeth it to come to passe See more of the like sayings of Protestants if you please in my Latin booke of this matter Chapter 1. Art 1. THE CONFERENCE OF THE FORESAIED WORDS OF THE HOLIE SCRIPTVRE OF CATHOLIKS AND OF PROTESTANTS The Scripture expressely saieth that God will not iniquitie or sinne nay that he cannot looke toward it The same saye Catholiks Protestants expressely say that God would haue Adam to sinne would haue his fall his reuolt that God willeth sinne willeth wickednes for some other end will haue iniquitie to be coÌ„mitted though he delighte not in it as a sick man will drinke a bitter potioÌ„ though he take no delighte in it that the causes of damnation came with Gods will that he willeth sinne with a hidden and good pleasing will Which are as directly against the foresaied words of Scripture as any can be Nether will it auaile Ptotestants to saye as some times they doe that God willeth sinne as it is the occasion of some good to wit of manifesting his iustice in punishing it or his mercie in pardoning it Because in saying that God willeth sinne wickednesse iniquitie mans fall mans reuolt the causes of damnations as in plaine termes they doesaye they not onely affirme that God willeth the act in which iniquitie is but the very iniquitie malice or sinfulnes it self as is manifest both by the foresaied words as also because they some times teach as we shall see hereafter article 5. that sinne as it is sinne is preordinated of God And in saying that God willeth iniquitie or sinfulnes it selfe they directly contradict the aforecited words of holie Scripture For therein they meane that iniquitie or sinne is one of those things which are willed of God which the Scripture directly denieth Nether is this contradiction auoided by adding that though iniquitie be willed of God yet it is not willed of him for it selfe or as it is iniquitie but as it is an occasion of some good because still it is affirmed that iniquitie it selfe is one of the things which are willed of God as in their owne example True it is that a bitter potion is willed of the sicke though it be not willed of him for it selfe nor as it is bitter but as it is a meane to recouer health Wherefore in this matter we must distinguish twoe questions The one is simple or absolute to wit Whether God will iniquitie or sinne it selfe To which question the holie Scripture answereth negatiuely and the Protestants affirmatiuely The other is a redoubling question namely Whether God will iniquitie or sinne as it is iniquitie or sinne and
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
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
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
iustification and life euerlasting were to be gotten by workes And in Iacob 2. p. 549. he saieth that when S. Iames termeth faith that which is without workes he speaketh by imitation imitating them Faith without workes Mimetically who bragged of dead faith which is no faith as of liuelie and true faith Illyricus also in Claue tract 4. col 332. saieth that by imitation the Ghospell is called the law of faith Rom. 3. and faith a The Ghospell law of faith Mimetically worke Ioan. 6. and in like manner it is saied Make to your selues freinds of the mammon of iniquitie If we proue that those things which are written in the booke of wisdome were spoaken of Salomon because the praier to God which is in the 9. chapter can agree to no other Whitaker Controu 1. quaest 1. c. 12. answereth That might be done mimetically by imitation of the writer Salomon praieth to God Mimetically whosoeuer he was And the same saieth Rainolds Praelect 20. and. 21. As if imitations which are grounded in lyes and that in praiers to God were to be admitted in Scripture What other thing were this for Scripture but to imitate others in lyes and euen then when it speaketh to God And thus much of their Mimeses or imitation Now let vs see some of their hyperboles If we proue that faith may moue mountaines because Faith may moue mountaines Hyperbolically Christ saieth Math. 17. ver 20. If you haue faith as a mustard seed you shall say to this mouÌ„taine Remoue from hence thither and it shall remoue Caluin ib. in v. 19. answereth It is certaine that it is an hyperbolicall kind of speach wheÌ„ he saieth that by faith trees and mountaines may be remoued The same hath Illyricus vpon this place If we haue proue that almes deliuereth from sinne because Almes deliuereth from sinne Hyperbolically it is saied Tobie 4. v. 11. Almes deliuereth from all sinne and from death Vallada in his Apologie cit pag. 304. answereth This kind of speach of Tobie is hyperbolicall And Apologia Confess August c. de respons ad argum We will not say that it is an hyperbole albeit it must be so taken least it detract from the praise of Christ whose proper office is to deliuer from death and sinne If we proue that one man by his praier may procure One man procureth life to an oâ—her Hyperbolically life to an other because it is saied 1. Ioan. 5. vers 16. He that knoweth his brother to sinne a sinne not to death let him aske and life shal be giuen him sinning not to death Caluin ib. answereth If you vnderstand of man that he giueth life to his brother it is an hyperbolicall speach If we proue that God hath promised reward to good God rewardeth works Hyperbolically workes Zuinglius de Prouident c. 6. answereth These are hyperboles and hyperoches If thou wilt enter into life keepe the commandements Who shall doe the will of my father c. and what promises soeuer els are made to workes Thus they deuise hyperboles in Scripture and yet Pareus lib. 1. de Iustific cap. 15. and in Galat. 1. Lect. 9. saieth I dare not say that there is an hyperbole in Scripture sith it ouerlas heth the trueth and seemeth to be a kind of lie If we proue that faith can be without charitie because Faith without charitie A fiction S. Paul saieth 1. Cor. 13. v. 2. If I haue all faith so as I remoue mountaines and haue not charitie I am nothing P. Martyr ib. answereth The Apostle speaketh by fiction for to exaggerate the dignitie of charitie Who seeth not that Paul speaketh here hyperbolically And in Rom. 11. When the Apostle Impossible Charitie extolled by fiction by all means extolled charitie he vsed a fiction for to extoll it But Luther Postilla in Domin Quinquagesimae saieth Paul brought an impossible example If we proue that faith may be without workes because S. Iames saieth cap. 2. v. 18. Shew me thy faith without Faith without workes workes Caluin ib. answereth In that he biddeth shew faith without workes he argueth from an impossible thing And in v. 17. It is cleare enough that the Apostle doth reason from an impossible thing If we proue that widdows marrying after they haue giuen their faith to the contrarie are damned because as S. Paul speaketh 1. Timoth. 5 vers 12. they haue made voide their first faith Caluin 4. Instit c. 13. § 18. answereth The Widows leese their first faith By Amplification Apostle for amplification sake addeth that they haue broken or made voide their first faith Wherefore in forme thus I argue Who not onely in so manie and so great matters contradict such words of Scripture and in such a sense as we haue seene but also in manie and great matters are forced to say that the Scripture seaketh ironically mimetically hyperbolically by way of fiction and of amplificatioÌ„ and by impossibilities they are to be thought to contradict the true sense of the Scripture But Protestants do so Therefore c. CHAPTER VIII THAT PROTESTANTS ARE COMpelled to turne the most generall propositions of the Scripture into particulars THE eight argument wherewith I will proue that Protestants coÌ„tradict the true sense of holie Scripture shal be because in manie and weightie mattie to wit of God of Christ of the Church of Sacraments of faith and the like they are forced to turne the most vniuersall propositions of Scripture into particulars For touching God If we proue that he hath a will to haue mercie on all because Rom. 11. v. 32. it is saied God Touching God hath concluded all into incredulitie that he may haue mercie on all Beza ib. answereth The vniuersall particle All is to be restrained to wit as he saieth l. de Praedest cont Castel All that is Some p. 360. All who shall beleiue The like he hath in Colloq Montisbel p. 421. and in Resp p. 216. 223. and Caluin 3. Instit c. 24. § 17. But Zanchius l. 1. de Nat. Dei c. 2. tom 2. cal 562. saieth that this place and also that other Preach the Ghospell to euerie creature and the like belong onely to the elect If we proue the same because Sapient 11. v. 24. it is saied Thou hast mercie on all c. P. Martyr in Rom. 9. answereth But it easily appeareth that these things are to be vnderstood All that is Some of the vniuersall companie of the elect If we proue that God hath a will to saue all because 1. Timot. 2. v. 4 it is saied of God Who will all men to be saued Bucer in Math. 6. answereth That he saieth All is as much as if he had saied some of all Et Idem apud Zanchium l. de Perseuerant to 2. col 343. That place 1. Timoth. 2. Who will all and 1. Ioan. 2. He is the propitiation c. cannot be vnderstood but synechdochically for manie that is for
Reg. 15. Luc. 1. Actor 13. he saieth this is not meant of true iustice or perfection but of apparent So that with these men nothing is true if it be against them but onely apparent as is indeed their religion Wherefore thus I argue in forme Who beside the foresaied opposition to the expresse words of Scripture in manie and great matters words which signifie true things are forced to expound them of apparence outward shews testifications and significations before men they contradict the true sense of Scripture Protestants doe so Therefore c. CHAPTER XX. THAT PROTESTANTS ARE FORCED to expound the words of holie Scripture by diuers disparates and contraries THE 20. argument wherewith we will proue that Protestants doe contradict the true meaning of holie Scripture shal be because they are coÌ„pelled to expound the words thereof by things that are quite different yea disparate or nothing like and plaine concrarie of which doings of theirs amongst innumerable I will note some few examples They expound the words of Scripture by things different or diuerse For thus dealeth Zuinglius in Marci 1. to 4. p. 141. All were baptized that is saieth he were taught in Baptized 1. Taught the Ghospell In Ioan. 3. v. 5. The kingdome of God is here taken for heauenlie doctrine and preaching of the Ghospell In histor resur pag. 401. The sense is Whose sinnes you forgiue that is Forgiue 1. Preache to whome you shall tell the forgiuenesse of sinnes In Roman 5. pag. 419. Sinne in this place As sinne by one man c. is Sinne. 1. Disâ—ase Faith 1. Preaching taken for a disease In cap. 10. pag. 434. Faith is by hearing Here marke that Faith is taken of Paul for the manifested will of God and for the manifest and publike preaching of faith amongst the Iews and Gentils In 1. Cor. 7. p. 463. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good is here taken for commodious and quiet Et tom 2. in Elencho Faith 1 Gods election Which 1. Whiles Blessed 1. Bad Fairewell fol. 34. Faith iustifieth that is the election of God In Subsidio f. 245. Which is powred out for manie that is whiles or as it is powred out for manie In Exegesi f 355. And it happened as he blessed that is bidde them fairewell Et in Exposit fidei fol. 558. It is cleare that the name of Merit or Reward is in holie Scripture but insteed of a Free guift Caluin in Luc. 1. ver 15. Replenished with the holie Ghost expoundeth To be indued with greater grace aboue che common vulgar sorte In c. 7. ver 48. he expoundeth Forgiue vs Forgiue 1. Seale our trespâ—sses thus Seale more and more mercie in our hearts In c. 8. v. 13. They beleiue for a time thus They giue an honor to the Ghospell like to faith In Math. 7. vers 21. By doing Doe Gods will 1. Beleiue the will of the Father he vnderstandeth Philosophically to frame his life and manners to the rule of virtue and to beleiue in Christ In cap. 21. vers 32. The name of Iustice here signifieth Iustice 1. Doctrine nothing els but that Ihons doctrine was pure and right In cap. 23. vers 22. To sit in the chaire of Moises is nothing els then to deliuer out of the law of God how men ought to liue In Ioannis 3. vers 5. By water he vnderstandeth Water 1. Holie Ghost Charitie in vs. 1. Towards vs. the Holie Ghost In Actor 8. ver 18. by the Holie Ghost Singular guifts In Rom. 5. v. 5. by the Charitie of God diffused in vs he vnderstandeth our knowledge of Gods charitie towards vs. In 2. Co. 2. v. 10. I haue giuen in the person of Christ that is saieth he sincerely and without simulation In 1. Timot. 1. and 6. by Faith he expoundeth Holesome doctrine Faith 1. Holesome doctrine In Tit. 1. v. 16. Appoint Bishops that is Be president in the choice of them And in Hebr. 9. v. 26. Destruction of sinne he expoundeth freing from the guilt of paine Sinne. 1. Guilt of paine Beza in Math. 3. v. 1. by Desert vnderstandeth A hillie countrie And in vers 6. by Confessing their sinnes Professing Desert 1. Hillie place themselues to be sinners And in cap. 5. vers 20. Vpon that Vnlesse your iustice abound c. by the Kingdome of heaueÌ„ he meaneth the Church militant and by Enter Teach Peter Martyr in Roman 18. saieth When the Scripture Faith 1. Gods mercie saieth that we are iustified by faith when we heare the name of faith we must vnderstand the obiect of faith to wit the mercie of God Polanus in Syntagm l. 6. c. 36. Faith is imputed to iustice Faith 1. Christs iustice that is the iustice of Christ which faith apprehendeth is imputed Sadeel ad art 44. abiurat When we are saied to be iustified by faith by the name of faith we must vnderstand Christ And so also Bullinger dec 3. serm 9. The Confession of Saxonie c. de Remiss Peccat This saying is to be vnderstood correlatiuely we are iustified by faith that is we are iustified by confidence of the Sonne of God Zanchius de Perseuerant tom 7. col 143 by that You are Faith 1. Confidence fallen from grace vnderstandeth you are fallen from the doctrine of grace or from the Ghospell Pareus l. 2. de Iustif c. 7. Grace 1. Doctrine by Perfect charitie vnderstandeth sincere Et lib. 4. c. 7. by worke your saluation Doe those things which are necessarie for to obtaine saluation Perkins in Cathol reform Contr. 5. c. 3. saieth In all the promises of the Ghospell in which God doth voluntarily binde himselfe to reward our workes the obligation doth not directly pertaine to vs but in respect of the person and obedience of Christ Apologia Confess Aug. c. de Implet legis Because Loue. 1. Beleiue she loued much that is say they because she truely worshiped me with faith and with exercises and signes of faith Et de Resp ad Argum. When the text saieth that eternall life is rendered to workes it meaneth that it is rendered to those that are iustified Agayne Almes is saied to deliuer from death and to purge from sinne not in it selfe but in the cause thereof that is in faith Almes i. Faith Brentius hom 1. in festum om sanctorum To hunger after iustice is to haue a iust cause and yet not be able to follow it in law Reineccius to 4. Armaturae c. 19. by Sacrifice the Phase vnderstandeth Kill it lest he should be confessed that the pascal lam be was sacrificed Illyricus 1. Ioan. 2. v. 3. The keeping Keeping 1. Knowing of the coÌ„mandements in this place signifieth the true knowledge of his doctrine Piscator in Thesibus l. 2. p. 192. 2. Pet. 2. They denie the Lord who hath bought them that is whome before they had professed that he had bought them Et p. 472. he Buye 1. Professe to buye