WHETHER FAITH BEING alone and without good workes can iustifie SCRIPTVRE EXPRESSELY DENIETH. Iames 2. v. 14. What shall it profit my brethren if a man say he hath faith but hath not workes Shall faith be able to saue him v. 24. Do you see that by workes a man is iustified and Faith alone doth not iustifie nor saue not by faith onely The same proue the places before cited which affirme that faith without workes is dead CATHOLIKS EXPRESSELY DENIE Councel of Trent Sess 6. c. 7. Faith doth not perfectly vnite to Christ nor maketh a liuelie member of him vnlesse to it be adioyned hope and charitie PROTESTANTS EXPRESSELY AFFIRME Confessio Belgica art 24. We are iustified by faith in Christ and that also before we haue done any good workes Luther in Gal. 2 to 5. fol. 310. This faith doth iustifie before Iustified before workes and without charitie fol. 312. It is an errour and impietie to say that infused faith doth not iustifie vnlesse it be adorned with Faith without charitie doth iustifie the workes of charitie Et in Disput to 1. f. 371. vnlesse faith be without anie euen the least workes it doth not iustifie nay it is 〈◊〉 â—aâ—th Liber Concordiae Lutheran c. 3 We reiect and condemne That faith doth not iustifie without good workes and so good The presence of workes is not needfull workes to be necessarily required to iustification and that without their presence a man cannot be iustified Illyricus in Claue Scripturae part 2. tractat 6. It is falsely saied That faith is neuer without good workes if it be ment of their actuall and not onely potentiall presence especially in the first iustification Againe God iustifieth the impious euen not working Therefore in iustification good workes do not onely not cooperate but nether are they present Schlusselbug to 7. Catal. Haeret. pag. 837. Our proposition Faith without workes iustifieth remaineth straÌ„ge That faith in the first iustification of a wicked sinner is without all good workes actually present Wigandus in Schlusselburg lib. cit p. 792. Faith must needs be first and then workes follow albeit we cannot discerne the time For Luthers sentence is certaine Faith iustifieth before it doth good workes Et p. 764. The absence of our good workes doth Absence of workes hindreth not iustification not hinder God to impute iustice by Christ Authour de Iustif to 5. doctrinae Iesuit p. 241. The holie Scripture describeth manie iustified in whome is no good worke seene but onely faith Againe These and the like examples do clearly shew that in the beginning faith is truely without good workes and that it so voide of good works is imputed to iustice and receaueth remission of sinnes See more of their like sayings hereafter cap. 14. art 12. For the same beleiue as well the Lutherans who hould that the presence of good workes is not necessarie to iustification as Caluinists who teach that iustification of faith remaineth in the faithfull euen in most grieuous sinnes THE CONFERENCE Scripture plainely sayeth that faith without workes profiteth not saueth not is dead that a man is not saued with faith onely The same say Catholiks Protestants plainely say that faith iustifieth before we doe any good worke without and before charitie without euen the least good workes without good workes actually present without the presence of good workes that in iustification good workes are not so much as present that manie are iustified in whome no good workes are seene that faith void of good workes is imputed to iustice and receaueth remission of sinnes ART XVIII WHETHER FAITH DO iustifie as it is Beleife or as it beleiueth or knoweth SCRIPTVRE EXPRESSELY AFFIRMETH. Ioan. 17. v. 3. This is life euerlasting that they know thee the Faith iustifieth as it is a knowledge onely true God and whome thou hast sent Iesus Christ 1. Ioan. c. 5. ver 1. Whosoeuer beleiueth that Iesus is Christ is borne of God v. 5. Who is he that ouercometh the world but he that beleiueth that Iesus is the Sonne of God Rom. 4. v. 3. Abraham beleiued God and it was reputed him to iustice c. 10. vers 9. 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 CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 6. cap. 6. They are disposed to iustice whilst stirred vp and holpen by Gods grace conceauing faith by hearing they are freely moued to God beleiuing these things to be true which are reuealed and promised PROTESTANTS EXPRESSELY DENIE Willet Controu 19. pag. 983. Faith doth not iustifie vs by Faith iustifieth not as it is a Beleife As it is a Beleife But as it is a Petition the worke of beleiuing As it is an act of beleiuing onely it iustifieth not Feild l. 3. de Eccles c. 44. Speciall faith hath sundrie actes but to this purpose specially two The one by way of petition huÌ„bly intreating for acceptation and fauour the other in the nature of confortable assurance consisting in a persuasion that that is graunted which was desired Faith by her first act obtaineth and worketh our iustification by her second act she doth not actiuely iustifie but finding the thing done certifieth and assureth vs of it Zuinglius l. de ver falsa relig cap. de Merito Faith in As it is a Trust a Confidence Scripture is taken manie waies First for beleife then for stedfastnes next for trust in God and of this onely it must be vnderdoost That faith saueth Respons ad Confess Lutheri f. 507. To say that this kind of faith and assent bringeth any comfort securitie peace tranquillitie or saluation to our soules were false and most foolish Hemingius in Enchirid. classe 1. pag. 109. It is manifest that none is saued by onely knowledge Whereupon euerie one seeth that iustifying faith is not onely the knowledge of the historie of Christ. Lobechius Disput 22. Sauing faith is saied to iustifie not by the foundation as it is a knowledge and assent in the mynd and trust in the will but by reason of the end or obiect which is Christ And of the same opinion are other Protestants as appeareth both by their words related before art 2. 3. and also because they teach that iustifying faith is not the Catholik faith wherewith we beleiue the misteries of faith but a speciall trust or confidence wherewith euerie elect faithfull man assureth himselfe of the remission of his sinnes or at least that it includeth this trust Herevpon Confessio Saxon. c. 4. saieth By faith is signified a trust resting Protâ—stants faith is Trust on the Sonne of God Which is repeated c. 7. 16. Luther Praef. in Epist ad Rom. to 5. Faith is a trust of the mercie of God towards vs. Ministri Saxonici in Colloq Aldeburg fol. 30. Faith in this matter we vnderstand to be trust relying vpon Christ. Zuinglius Respons
name of vertue Of the same opinion are all ProtestaÌ„ts who as we shall see in the next chapter thinke that all our good workes are defectuous and sinfull For in this the same reason is of faith and good workes THE CONFERENCE Scripture expressely saieth that some faith is great full abundant consummate in hope against hope nor weake and more pretious then tried gould The same say Catholiks Protestants expressely say that euerie faith is imperfect none perfect none of anie worth or value euerie one needeth pardon is sinne is defiled with manie spots worse then the law requireth lame polluted defiled with infidelitie like a most filthie leprous and scabbie hand and not truely worthie of the name of vertue ART VIII WHETHER FAITH BE CONsummate or perfected by good workes of charitie SCRIPTVRE EXPRESSELY AFFIRMETH. Iames 2. v. 22. Seest thou that faith did worke with his workes Faith perfected by workes and by workes the faith was consummate CATHOLIKS EXPRESSELY AFFIRME S. Thomas 2. 2. quaest 4. artic 3. Charitie is called the forme of faith in that by charitie the act of faith is perfected and formed PROTESTANTS EXPRESSELY DENIE Luther in Gal. 2. to 5. f. 296. The true Ghospell is that workes Workes no perfection of faith or charitie are not the ornament or perfection of faith Bullinger Decade 3. Serm. 9. That opinion is altogether vnworthie of a Christian which affirmeth that our faith is perfected by workes that is that by workes is supplied that which wanteth to faith Caluin in Iacob 2. v. 22. Faith is saied to haue beene perfected Faith not perfected by workes by workes not that it taketh its perfection thence but because thereby it is proued to be true The same say other Protestants commonly THE CONFERENCE Scripture expressely saieth that faith is consummate or perfected by workes The same say Catholiks Protestants expressely say that faith is not adorned or perfected by workes that workes do not perfect faith that faith taketh not her perfection from workes ART XIV WHETHER BY FAITH WE do onely know that we are iustified SCRIPTVRE EXPRESSELY DENIETH. Luc. 7. v. 50. And he Iesus saied to the woman Thy faith Faith maketh safe hath made thee safe goe in peace Rom. 1. c. 17. The iust liueth by faith The same is Galat. 3. Giueth life Hebr. 10. Abacuc 2. Rom. 3. v. 30. For it is one God that iustifieth circuncision Iustifieth by faith and prepuce by faith c. 5. v. 1. Being therefore iustified by faith let vs haue peace towardes God Act. 26. vers 18. That they may receaue remission of sinnes and lot among the saints by the faith that is in me Gal. 2. ver 16. We also beleiue in Christ Iesus that we may be Saueth iustified by the faith of Christ Ephes 2. v. 8. By grace you are saued through faith CATHOLIKS EXPRESSELY DENIE C. Bellarm. l. 1. de Iustif c. 17. Let vs proue that true faith is not as our aduersaries would a bare and sole apprehension of iustice but a cause and that it hath vertue of iustifying PROTESTANTS EXPRESSELY AFFIRME Zuinglius in Exposit Fidei to 2. f. 557. We say that sinnes Faith onely makeâ—h vs certaine of forgiuenesse are remitted by faith whereby we meane nothing els then to say that onely faith maketh a man certaine of the remission of his sinnes De Prouidet c. 6. to 1. f. 371. Iustification and Saluation are attributed to faith whereas they proceed onely from Gods election and liberalitie and faith followeth the election so that who haue it may know as it were by a signe and pledge that they are elected Et in Rom. 8. to 4. If we will speake properly election Faith saueth not saueth not faith but because faith is a certaine signe that thou art an elect it is attributed to faith which pertaineth to election Sutclif l. 2. de Eccles c. 6. The iustice wherewith we are iust Iustification dependeth of no act of ours before God doth not depend of anie temporall act of man but of the eternall decree of God and is then indeed when a man beginneth to beleiue The like hath Perkins in Serie Causarum c. 57. Abbots in Diatribam Tomsoni c. 4. He should remember that before God we are actuallie iustified from all eternitie in We are iustified from all eternitie Faith perswadeth vs of our iustification whome yet this is not reuealed and manifested but in due time Piscator in Thesibus l. 2. loco 8. When we say we are iustified by faith we meane that by faith we are certainely perswaded that God imputeth iustice to vs or remitteth our sinnes for the satisfactioÌ„ and obedience of Christ. Of the same opinioÌ„ are they who as we shall see in the next article denie that faith is necessarie to iustification or saluation For that sheweth that in their opinion faith hath no other function in iustification then to know it and to make vs certaine thereof And perhaps for this cause they both call faith an apprehension of iustice and define it to be aknowledge of Gods will towards vs as Caluin doth 3. Instit c. 2. § 6. and in Cathecismo c. defide or a persuasion of iustification or saluation as do Bucer and Beza cited art 2. For knowledge or persuasion doth no way cause the thing but onely maketh vs certaine of it THE CONFERENCE Scripture expressely saieth that we are iustified by faith receaue remission of sinnes by faith that we liue by faith are saued by faith that faith maketh vs safe The same say Catholiks Protestants expressely say that we are actually iustified from all eternitie that our iustification dependeth of no temporall act of ours that our iustification is then reuealed wheÌ„ we begin to beleiue that to be iustified by faith is to be perswaded that God imputeth iustice to vs that sinnes to be remitted by faith is nothing els but men to be made certaine by faith that their sinnes are remitted ART XV. WHETHER FAITH BE NEcessarie to iustification or saluation SCRIPTVRE EXPRESSELY AFFIRMETH. Marc. 16. v. 16. He that beleiueth not shal be condemned Faith necessarie to saluation Ioan. 3. v. 18. He that doth not beleiue is already iudged because he beleiueth not in the name of the onely begotten Sonne of God Et v. 36. He that is incredulous to the Sonne shall not see And iustification life but the wrath of God remaineth vpon him Hebr. 11. v. 6. Without faith it is impossible to please God CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 6. c. 7. Without faith none was euer iustified PROTESTANTS EXPRESSELY DENIE Willet Cont. 12. q. 5. p. 574. Christ dwelleth in Infants by his Not necessarie to iustification Holie Spirit though they haue no faith The same he repeateth Contr. 13. q. 1. p. 592. Et Cont. 12. cit p. 569. Infants haue nether faith nor charitie Whitaker Contr. 2. q. 6. c. 3. Baptisme infuseth not faith or any
grace into Infants Perkins Cathol reform Contr. 16. c. 1. pag. 271. Though a Desire to beleiue is sufficient desire to repent and to beleiue be not faith and repentance in nature yet in Gods acceptation it is God accepting the will for the deed p. 272. Now if any shall say that without a liuelie faith in Christ none can be saued I answere that God accepts the desire to beleiue for liuelie faith in the time of temptation and in the time of our first conuersion p. 273. Certaine it is that God in sundrie cases accepts of this desire to beleiue for true faith indeed See Rogers on the 25. Art p. 147. Zuinglius de Prouidentia to 1. fol. 370. It is not generall Faith not necessarie to saluation that who hath not faith is to be damned Againe As for the damnation of the incredulous they onely are vnderstood who heard and beleiued not of others we cannot iudge De Peccato orig to 2. f 118. That who beleiueth not shal be damned is not to be vnderstood absolutely but of thē who hauing heard the Ghospell would not beleiue Et in Exposit Fidei to 2. fol. 659. Heathens may be saued he saieth that in heauen we shall find Hercules Theseus Numa and such like Pagans and his opinion therein defend the Tigurins in their Confession of faith Bullinger in the Preface thereof Gualter in Praefat. operum Zuinglij in Apologia pro eodem And the same doctrine of the saluation of Pagans mantayne Erasmus Thommer Hardenberg Tossanus and other Protestants as Schlusselburg reporteth l. 3. Theol. Caluin art 7. Bucer in Math. 19. Furthermore out of that that Infants Infants saued without faith want faith nothing lesse is concluded then which some thinke that therefore they please not God nor are Saintes Musculus in locis tit de baptismo Infants are saued by Gods election albeit they be taken out of this life not onely without baptisme but also without faith Caluin in Math. 19. v. 14. That they auouch that we are no other waies reconciled to God and made heires of adoption then by faith that we confesse of such as are of discretion but for so much as pertaineth to infants this place conuinceth it to be false Et 4. Instit c. 16. § 29. 31. li. cont Seruet p. 647. he writeth that that sentence Euerie one that beleiueth not the Sōne of God abideth in death belongeth not to infants Beza in Colloq Montisbel p. 407. Albeit the children of Christans want faith yet is not baptisme vnprofitable to them Daneus Controuers de Baptismo c. 10. He asketh what No faith needfull to Infants faith it is which we require in the baptisme of Infants I answere None Peter Martyr in Schlusselburg l. 1. Theol. Caluin art 18. The children of faithfull parents are saintes by the mere mercie of God though they haue not true faith in Christ Hungari apud Grauer in Absurdis Caluin cap. 4. sect 25. The children of Christians cannot be properly saied to haue faith yet all that are predestinate amongst them are saued and obtaine the kingdome of heauen THE CONFERENCE Scripture expressely saieth that who beleiueth not shal be condemned is already iudged shall not see life that the wrath of God abideth vpon him and that it is impossible to please God without faith The same say Catholiks Protestants expressely say that Christ dwelleth in Infants though they haue no faith that they please God are saued are Saintes without faith that the sentence of condemnation against incredulous belongeth nether to infants nor to such as haue not heard the Ghospell that a man may be saued with desire of faith though he haue no faith indeed that in diuers cases God accepteth the desire of faith for liuelie faith that diuers Pagās are saued Which are so contrarie to Scripture as diuers Protestants confesse it See lib. 2. c. 30. ART XVI WHETHER FAITH DO INdeed iustifie or be a true cause of iustification SCRIPTVRE EXPRESSELY AFFIRMETH. The holie Scripture in the places cited before artic 14. Faith is a true cause of Iustification and Saluatiō saieth that we are iustified by faith receaue remission of sinnes by faith liue of faith are saued by faith CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 6. cap. 8. Faith is the beginning of mans saluation the foundation and roote of all iustification CATHOLIKS EXPRESSELY AFFIRME Confessio Belgica art 22. Properly speaking we meane not Faith it selfe doth not iustifie that faith it selfe by it selfe or of it selfe doth iustifie vs as which is onely as it were an instrument with which we apprehend Christ our iustice Whitaker ad Demonstrat 10. Sanderi Faith is not cause No cause of saluation of our saluation Perkins in Galat. 3. Faith doth not cause worke or procure Saluation dependeth not of faith our Saluation In Serie causarum cap. 57. Saluation dependeth not of our faith The same hath Sutclife cited art 14. Illyricus in Claue Scriptur part 2. tract 6. col 551. Faith the word and Sacraments are saied to saue vs whereas God alone doth such things col 552. It is often saied Thy faith hath made thee safe whereas the onely mercie of God and his omnipotencie apprehended by faith doth that Whereupon he addeth that Faith no true cause saluation in the Scripture Effects are often times attributed to not true or not to principall causes Zuinglius in Elencho to 2. f. 34. Here is a diffcultie Hou faith doth make blessed or iustifieth But whatsoeuer seemeth hard to loose flieth a sunder with a small stroke of the figure synechdoche For faith is taken for the election the predestination and vocation of God all which goe before faith Bucanus in Instit Theol. loco 31. Nether the worke nor act Faith doth not iustifie vs of faith doth iustifie vs but Christ himselfe whome we apprehend by faith Pareus l. 1. de Iustif c. 17. It cannot be saied with out plaine absurditie and falsitie that we are iustified by faith or out of faith as by an efficient or formall cause Againe By no means that efficiencie or vertue of iustifying can be ascribed to faith without absurditie and falsitie Tilenus in Syntagmate c. 41. This speech Faith doth iustifie vs is figuratiue and metonymicall and hath this sense God iustifieth the beleiuer for the merit of Christ which the beleiuer by onely faith apprehēdeth c. 56. Baptisme goeth before saluatiō but causeth it not which we giue not to faith properly but onely metaleptically THE CONFERENCE Scripture plainely saieth that Faith truely causeth iustification and saluation The same say Catholiks Protestants plainely say that faith is no cause of our saluation nether worketh not procureth our saluation that our saluation dependeth not vpon our faith that faith doth not iustifie vs that without absurditie and falsitie it cannot be saied faith is ether efficient or formall cause of iustification or hath vertue of iustifying ART XVII
ad Confess Lutheri to 2. fol. 506. Faith is no other thing then a certaine and solid trust in God onely Caluin in Antidoto Concilij 6. Can. 12. It pleaseth not the reuerend fathers that faith is a trust wherewith we embrace the mercie of God remitting sinnes for Christ But it pleaseth the Holie Ghost And in like sorte others But as Peter Martyr saieth in 1. Cor. 13. Hope differeth not from trust so farre as I thinke can be gathered out of the Scripture And consequently their iustifying faith is not beleife but hope THE CONFERENCE Scripture plainely teacheth that faith iustifieth as it beleiueth God as it knoweth God and Christ as it beleiueth Christ to haue risen from death as it beleiueth Christ to be the Sonne of God The same say Catholiks Protestants plainely say that faith iustifieth not as it is an act of beleiuing as it is an assent or knowledge or dersuasion that as it is an assent it bringeth no good to our soules but onely as it is a petition or trust ART XIX WHETHER FAITH IT SELFE can be imputed to iustice SCRIPTVRE EXPRESSELY AFFIRMETH. Rom. 4. ver 3. Abraham beleiued God and it was reputed him Faith imputed to Abrahā to iustice And to others to iustice v. 5. But to him that worketh not yet beleiueth in him that iustifieth the impious his faith is reputed to iustice v. 9. We say that vnto Abraham faith was reputed to iustice The same is Gal. 3. v. 6. CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Rom. 4. v. 3. That act of beleiuing In Abraham was an act of iustice C. Bellarm. l. 1. de Iustif c. 17. That it selfe is iudge iustice and therefore faith doth not apprehend iustice but faith it selfe in Christ is iustice PROTESTANTS EXPRESSELY DENIE Perkins in Galat. 3. tom 2. The act of beleiuing is not our iustice Peter Martyr in Rom. 4. vers 3. cit Nether are they to be Act of faith not imputed to iustice heard who so expound this sentence that they take faith ment by Paul to be an act as if this were the meaning God imputed to iustice that act of Abraham wherewith he beleiued as if he accounted it for iustice Beza in breui Confess vol. 1. Theol. p. 81. Paul saied that we are iustified by faith onely and line by it alone that is are happie not as if faith properly were our iustice or life but because by onely faith we embrace Christ and surely know him to be our iustice and life Sadeel ad Art abiurat 44. Not the act or worke of our faith Beleife iustifieth not that is our beleife iustifieth vs. Piscator in Thes l. 2. pag. 119. It is vnproperly saied Faith is imputed to the beleiuer to iustice Pareus l. 1. de Iustific c. 17. Faith is saied to be accounted for iustice or imputed to iustice not absolutely but relatiuely by reason of her obiect which she regardeth and apprehendeth that is Christ with his iustice Againe It is cleare that faith to be imputed to iustice is nothing els but to seeke and receaue iustice or iustification in the death and resurrection of Christ And no meruaile that they denie that faith can be imputed to iustice seing they say it is so vitious and defectuous as we haue seene art 12. THE CONFERENCE Scripture plainely saieth that the very beleiuing of Abraham the faith of Abraham the faith of the beleiuer is imputed to iustice The same say Catholiks Protestants plainely say that our beleiuing doth not iustifie vs that the act of Abrahams beleiuing was not imputed to iustice that the act of beleiuing is not our iustice that faith is not properly iustice that faith is vnproperly saied to be imputed to iustice that faith to be imputed to iustice is nothing els but by faith to receaue iustice Which is so repugnant to Scripture as some Protestants confesse it See l. 2. c. 30. ART XX. WHETHER FAITH BE proper to the iust SCRIPTVRE EXPRESSELY DENIETH. Ihon. 2. v. 23. And when he was at Hierusalem in the Pasche Manie ill mē Beleiue in Christ vpon the festiuall day manie beleiued in his name seing his signes which he did But Iesus did not commit him selfe vnto them for he knew all Ioan. 12. v. 42. Of the Princes also manie beleiued in him but for the Pharises they did not confesse For they loued the glorie of men more then the glorie of God Iames 2. v. 19. is saied to a wicked beleiuer Thou beleiuest that there is one God Thou doest well CATHOLIKS EXPRESSELY DENIE D. Stapleton l. 8. de Iustif cap. 32. The Scripture euidently witnesseth that faith was in manie without charitie repentance and other vertues PROTESTANTS EXPRESSELY AFFIRME Whitaker Concion vlt. That which is called faith in the impious Impious haue no true faith or those who professe faith for a time is nothing els but ether bare knowledge or ghesse or opinion or imagination or an image of faith true faith it is not Rainalds thes 4. But the impious are not faithfull Are not faithfull Nor true beleiuers Abbots in Diatribam Tomsoni c. 15. Do they seeme to thee to be true beleiuers or iustified who loued more the glorie of men then of God Yea if we speake properly they are not so much as beleiuers Caluin in Math. 13. v. 20. We must know that none are partakers of true faith but those who being sealed with the spirit of adoption call vpon God with their hart Et 3. Instit cap. 12. § 9. We acknowledge onely the faith of those that are godlie Peter Martyr in 1. Corinth 13. We do not graunt that those The foresaied Princes did not beleiue truely Princes Ioan. 12. cit had true faith Et in Rom. 11. We denie that they truely beleiued Musculus in locis tit de necessit fidei We speake not of that faith which is rather opiniō then faith Such was their faith of which Ihon speaketh c. 2. cit The Lord did not approue their faith because it was not true Zanchius de Perseuerant c. 2. to 7. Considering both their owne and the Churches iudgment they are saied truely to beleiue but in the sight of God they beleiue not truely Like to these were those whereof Ihon 2. saieth Manie beleiued in him but Iesus c. As if he had saied They thought they had beleiued truely but Christ saw that this did not beleiue truely and therefore he did not commit himselfe to them Againe This faith is in Gods sight hypocrisie alwaies Such was the faith of them of whome is saied Ihon. 2. Manie beleiued c. And in like manner is this place of S. Ihon expounded by Caluin 3. Instit c. 2. § 12. by Gualter in Ioan. 2. and by others Volanus l. 3. cont Scargam pag. 1069. The wicked haue no true faith but a feigned and dissembled faith Et p. 1071. Of this faith were they destitute who are saied of Ihon to haue beleiued but not confessed for feare of
she fluck in his garmēt rather then by praier offered her selfe to be cured of him perhaps she slipt a litle out of the way through incōsiderate zeale In Math. 14. v. 36. cit It is credible that they were somewhat superstitious Some what superstitious seing they restrained Christs grace to the touching of his garment Daneus Cōtr. 4. p. 1348. He supposeth that they who did those Erroneous things Math 9. Act. 5. 19. cit did not erre which is false albeit sick persōs were heard of God cured of their diseases Againe God did not approue the manner which they chose Whose very words repeateth Hospin l. de origine Templorum p. 132. Confessio Heluet. c. 4. Who will beleiue that a shaddow or image of a bodie could bring any profit to the godlie THE CONFERENCE Scripture plainely teacheth that Christ both by word and deed approued the faith of the woman which reuerently touched the hemme of his garment that he both suffered others to touch the hemme of his garment and by miracles allowed their fact and that by great miracles approued their faith who touched the shaddow of Saint Peter or the napkins of Saint Paul Catholiks say the same Protestants plainely say that perhaps there was some errour or vice in the faith of the woman who touched the hemme of his garment and that she slipt a litle out of the way that they were superstitious who touched our Sauiours garment that they erred who touched his garmēt or the shaddow of S. Peter or napkins of S. Paul and that God did not approue their manner of doing that none will beleiue that a shaddow can do any good to the godlie Which are so opposite to Scripture as Protestants confesse it See lib. 2. c. 30. THE SVMME OF THIS CHAPTER OF FAITH By those things which haue beene rehearsed in this chapter plainely appeareth how different a faith Protestants haue from the Scripture For the Scripture together with Catholiks teacheth that faith is a worke or action that it beleiueth all the articles of faith or words of God that it cannot be had without the holie Ghost that it is but one and distinct from hope and charitie and inferiour to charitie that it may be without confession of mouth and without charitie or good workes that without good workes it is dead and without them iustifieth not that it iustifieth as it is beleife that indeed it iustifieth and that we do not onely thereby know that we are iustified that it selfe may be imputed to iustice that sometimes it is perfect and is of great value before God that it is necessarie to iustification and saluation that it is not proper to the iust or elect that it is gotten by hearing that it may be lost and that reward is giuen to it All which Protestāts do denie It appeareth also that Protestants play the theiues euē What Protest steale from faith towards faith which they would seeme to esteme and and aduance more then all men and steale from it that it is a worke or action that it beleiueth all things reuealed of God that it is distinct from hope and charitie that it is one that it iustifieth as it is beleife that it iustifieth indeed that it is necessarie to iustification and saluation that it can be perfect that it can be imputed to iustice that it can be rewarded that it is a vertue or truely worthie of the name of vertue And if we take from Faith the nature of a worke or act the beleiuing of all that is reuealed of God the vnitie and distinction from hope and charitie all perfection power of iustifying necessitie to iustification and saluation worthinesse of reward nature of iustice or vertue and finally the very name of vertue we scarce leaue the name of Faith much lesse the thing it selfe Nether onely do they steale so many and so great good properties frō Faith but also attribute manie ill which are contrarie to the nature of it As that it is polluted with infidelitie like to a scabbie or leprous hand need pardon and is sinne Such a Faith foresooth it is which in steed of the Catholik Protest faith is true infidelitie faith described to vs in the Scripture Protestants haue brought into the world which is true infidelitie and sheweth what kinde of men the Authours thereof are And thus farre of Faith Now of good workes CHAPTER XIII OF GOOD VVORKES IN GENERALL ART I. WHETHER ANIE WORKES OF a Sinner before he be iustified may be good SCRIPTVRE EXPRESSELY AFFIRMETH. IAMES 2. v 25. Rahab the harlot was not she iustified A Harlot did good workes by workes Et v. 19. it is saied to a Sinner Thou beleiuest that there is one God Thou doest well Luc. 7. v. 47. Manie sinnes are forgiuen her because A sinner doth well in beleiuing God she hath loued much Et c. 18. v. 13. The publican standing a farre of knocked his breast saying God be mercifull to me a sinner I say to you this man went downe into his house iustified more then he And other place teach that pennance and good workes go before iustification as we shall see hereafter CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 6. Can. 7. If anie shall say that all workes which are done before Iustification in what sorte soeuer they are done are true sinnes or deserue the hatred of God be he accursed PROTESTANTS EXPRESSELY DENIE Perkins in Gal. 3. to 2. We are tought that the actiōs of those The actions sinners are sinne that are not regenerate are sinnes So Rogers on the 10. and 13. article Apologia Confess Augustanae c. de Tradition It is false that he who out of grace doth the workes cammanded doth not sinne c. de Iustif It is false that men doing the precepts out of grace do not sinne Confessio Heluet. c. 15. We must be iust before we do good workes Lutherus Postilla in Dom. post Natiuit The Lord defineth All workes before iustification are euill Are sinnes in the Scripture what workes soeuer go before iustification are euill and of no moment Lobechius Disp 22. The workes of those that are not iustified cānot please God but in his iudgmēt are accounted for sinnes Bucer in Disput Cantabrig pag. 714. What good worke Prouoke Gods wrath soeuer we seeme to doe before iustification is indeed sinne and prouoketh Gods wrath against vs. Peter Martyr in Rom. 11. All workes that are done before iustification are sinnes Caluin in Antidoto Conc. sess 6. c. 9. What workes do they tell vs of that are before iustificatiō Posteritie will scarce be persuaded that there was so much blockishnesse in Poperie that they would set any worke before iustification albeit they denied that it merited so great a good Et 3. Inst cap. 14. § 7. What can sinners Execrable before God alienated from God doe but is excrable in his iudgment Bezal Qnaest resp vol. 1. p. 676. It is foolish to
See lib. 2. c. 30. ART XII WHETHER GOOD WORKES be necessarie to iustification SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 6. v. 15. But if you will not forgiue men nether will your Some good worke necessarie to iustification Father forgiue you your offenses Ioan. 15. vers 10. If you keepe my precepts you shall abide in my loue CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Session 6. Can. 9. If any shall say that a sinner is iustified by onely faith so as he vnderstand that nothing els is required to cooperate to the grace of iustification and that it is not needfull in anie sorte that he be disposed and prepared by motion of his will be he accursed PROTESTANTS EXPRESSELY DENIE Confess Argentinensis c. 3. Whereas now some yeares it was tought that mans workes are required to his iustification our men haue tought that all iustification is to be ascribed to Gods good will and Christs merits Confessio Bohemica art 6. We teach that men freely by Iustification obtained without workes Christ by faith in Christ through mercie are iustified and obtaine saluation and remission of sinnes without any worke or merit of man Apologia Confess Augustanae c. de Respons ad argum tom 3. Melancthonis Doth not the Ghospell promise saluation Iustification promised to those who haue no good workes Presence of good workes not necessarie and remission of sinnes euen to them who haue no good workes at all Liber Concordiae Lutheran in Declarat artic cap. 3. It is false if anie say that faith cannot iustifie without good workes or that the presence of good workes is necessarie to faith for to iustifie or that the presence of good workes is necessarie to iustification or in the moment of iustifying Luther de libertate to 2. f. 5. Our faith maketh that none None haue need of workes to be saued haue need of the law or workes for to be iustified or saued f. 6. A Christian needeth no workes for to be iustified or saued Postilla in Dom. post Natale Nothing els is required to iustification then to heare and beleiue Christ Iesus our Sauiour And as Kemnitius in Schlusselburg to 7. pag. 530. saieth Luther clearly profâ—sseth that workes are pernitious with that addition which he calleth Leuiathan to wit if they be saied to be necessarie to iustification and saluation Ministers of Saxonie in Colloq Aldeburg p. 164. Whosoeuer Workes not necessarily present in the time of iustification saieth that our good workes are necessarily present in the moment of iustification he swarueth from the word of God from the confession and Apologie of Auspurg and from the doctrine of Luther Herbrandus in Compendio Theol. loco de Iustificat What excludeth that word Onely Not workes onely from the efficient cause if iustification and from worth and merit but also from all cause without which not and from all necessâ—rie of presence in the act of iustification For without workes a sinner beleiuing in Christ is iustified Otherwise iustifiâ—ation would be alwaies vncertaine and so we should doubt of it Againe To iustification there is need of no other thing but onely of faith Onely faith needfull to iustification Those that haue no good workes may be iustified Presence of good workes not necessarie Kemnitius in Schlusselburg to cit p. 711. It is false concontrarie to the Apologie it selfe that none can be iustified who hath not good workes p. 716. It is false if I say that faith doth not iustifie vnlesse it haue good workes actually present Morlinus in Schlusselburg to cit p. 171. It is simply a false proposition The presence of good workes is howsoeuer necessarie in the act of iustification Et 173. It stands for an inuincible trueth if the presence of good workes be accounted as necessarie in the act of iustification it is dung and losse Manie more like sayings of Lutherans may be seene in Schlusselburg to cit Rainolds in Apologia Thesium p. 263. Good workes are Not required to iustification not required to iustification Caluin in Math. 6. v. 12. The pardon which we aske to be giueÌ„ to vs dependeth not vpon that which we giue to others The like sayings of theirs we repeated in the former chapter art 17. and shall hereafter also c. 17. art 1. and 2. THE CONFERENCE Scripture plainely saieth that God will not pardon our sinnes vnlesse we pardon others that we shall abide in his loue if we keepe his precepts The same say Catholiks Protestants plainely say that the pardon which me aske of God dependeth not vpoÌ„ that which we giue to others that our workes or good workes are not required to iustification that we may obtaine remission of sinnes without anie worke that the Ghospell promiseth remission of sinnes euen to them who haue no workes at all that faith can iustifie without good workes that the presence of good workes is not necessarie in the moment of iustification that we haue no need of workes to be iustified that workes are pernitious if they tought necessarie to iustificatioÌ„ that faith iustifieth though it haue no good workes actually present that sole faith excludeth euen the necessitie of the presence of good workes when we are iustified ART XIII WHETHER GOOD WORKES be necessarie to saluation SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 5. v. 21. For I tell you that vnlesse your iustice abound Our iustice necessarie to saluation Likewise our conuersion And keeping of the commandments Patience necessarie And Holines more then that of the Scribes and Pharisees you shall not enter into the kingdome of heauen c. 18. v. 3. Amen I say to you vnlesse you be conuerted and become as litle children you shall not enter into the kingdome of heauen c. 19. v. 17. If thou wilt enter into life keepe the commandments Hebr. 10. v. 36. Patience is necessarie for you that doing the will of God you may receaue the promise c. 12. v. 14. Follow peace with all men and holines without which no man shall see God CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 4. de Iustif c. 7. We say that good workes are necessarie for a iust man to saluation PROTESTANTS EXPRESSELY DENIE The Confession of Bohemia and the Apologie of the Confession of Auspurg cited in the former article denie good workes to be necessarie to saluation Tindal in Fox his Acts p. 1143. We need not to labour for We need not labour for heauen all these things to be Christs heires and to haue heauen for these we haue already The English Translatour of Luthers coÌ„mentaries vpon the Epistle to the Galathians For if there haue beene since the Good workes not necessarie to saluation time of Luther and be yet some which openly defend that workes be necessarie to saluation where he before so mightly hath taught the contrarie what then would these haue done if Luther had not beene Who also forewarned vs of the same prophecying that after his times the doctrine of iustification would be