Gods word to be true but that the diuels themselues do beleiue so much ART VI. WHETHER FAITH BE DIstinct from Hope and Charitie SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Cor. 13. ver 13. And now there remaine Faith Hope Charitie Faith is distinct from Hope and Charitie these three but the greater of these is charitie Ibid. ver 2. If I should haue all faith so that I could remoue mountaines and haue not charitie I am nothing CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in 1. Corint 2. v. 12. We beleiue S. Paul not Caluin that these faith hope charitie are three They are three they are distinct they are not one and the same there is one nature of faith an other of hope an other of charitie PROTESTANTS EXPRESSELY DENIE Zuinglius l. de ver fals relig c. de Merito to 2. But who Faith all one with Hope and Charitie vnderstand not that faith hope and charitie are the selfe same thing to wit this trust in God wil be forced to let passe manie knots in Scripture vnloosed Againe If hope saue and faith saue faith and hope shal be the same thing And soone after Faith and charitie must be the same thing Nether let here anie merueill and feare that these three Theologicall vertues are confounded of vs. Surely we haue learned this out of Scripture that vnlesse euerie one of these vertues be each other it is quite nothing much lesse a vertue Et c. de Euchar. Faith is hope and trust In Resp ad Luther f. 397. The same nature and of spring is of faith and loue yea both these are one the selfe same thing The like he hath in 1. Cor. 13. to 4. And generally all Protestants confound faith with hope in that they say as we shall see hereafter art 14. that faith is trust and trust ether is strong hope or as we shall heare P. Martyr there teach differeth not from hope THE CONFERENCE Scripture plainely saieth that Faith Hope and Charitie are three things The same say Catholiks Protestants plainely say that they are the selfe same thing that they are confounded that each one of them is the other ART VII WHETHER FAITH BE greater then Charitie SCRIPTVRE EXPRESSELY DENIETH. 1. Cor. 13. v. 13. And now there remaine Faith Hope Charitie Faith lesse then Charitie these there but the greater of these is charitie CATHOLIKS EXPRESSELY DENIE S. Thomas in 1. Cor. 13. v. 13. These three remaine now but charitie is greater then all PROTESTANTS EXPRESSELY AFFIRME Confessio Augustana c. de discrim ciborum in Melancthon to 3. The doctrine of Iustice by faith must be eminent in Faith aboue workes the Church that faith which beleiueth sinnes to be remitted for Christ be placed farre aboue workes Et c. de bonis operibus Amongst good workes the chiefest and highest worshippe of God is faith it selfe Tindal in Fox p. 1144. We can shew vnto God no greater The diuinest of all Gods guifts honour then to haue faith and trust in him Perkins in Hebr. 11. Hence we gather that faith is more diuine then all the rest of Gods guifts Peter Martyr in locis clas 3. c. 3. § 6. Faith as it is a worke surpasseth by manie degrees other workes Luther in Galat. 3. to 5. fol. 346. If charitie be the forme of faith as they dote streight waies I am forced to thinke that charitie is the chiefest and greatest parte of Christian religion and so I leese Christ In c. 4. fol. 382. Who so teach faith as they attribute more to charitie then to faith they greatly dishonour Christ and wickedly depraue his word De Captiuit Babil to 2. The most excellente worke of all The chiefest f. 74. Faith is the most excellent worke of all workes Postilla in Feria S. Ioannis fol. 93. Whatsoeuer the Ghospell teacheth or commandeth of workes it so teacheth and commandeth as it maketh faith the chiefe Et in Dom. Quinquagesim f. 207. More noble then Charitie Faith is more worthie better and more noble then charitie Herbrandus in Compendio Theol. loco de Iustificat Faith is the chiefest and hardest worshippe which we can giue to God Lobechius Disput 9. Faith hath the first and highest degree amongest all goods Reineccius to 4. Armaturae c. 18. Yea faith is greater then Greater then Charitie Aboue Charitie charitie Caluin in 1. Cor. 13. v. 13. If we sift all the effects of faith and compare them faith wil be found to be superiour in manie points Yea charitie it selfe as the Apostle teacheth 1. Thessalon 1. is the effect of faith but without doubt the effect is inferiour to the cause THE CONFERENCE Scripture expressely saieth that Charitie is greater thē Faith The same say Catholiks Protestants expressely say that faith is to be placed aboue workes is greater nobler better then charitie more diuine then the other guiftes of God that charitie is inferiour to faith ART VIII WHETHER FAITH MAY BE without Charitie or good workes SCRIPTVRE EXPRESSELY AFFIRMETH. Ioan. 12. v. 42. Of the Princes also manie beleiued in him but Faith without workes for the Pharisees they did not confesse that they might not be cast out of the Synagogue For they loued the glorie of men more then the glorie of God 1. Cor. 13. v. 2. If I should haue all faith so that I could remoue mountaines and haue not charitie I am nothing Iames 2. v. 14. What shall it profit my brethren if a man say he hath faith but hath not workes Dauid also when he abused the wife of Vrias and procured him to be slayne had not charitie towards his neighbour nor towards God whome he so greatly offended Nor S. Peter had charitie to Christ when he denied and foreswore him In whome at those times faith was without good yea with verie euill workes CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Session 6. cap. 15. We must teach that by euerie mortall sinne the grace of iustification is lost though not faith PROTESTANTS EXPRESSELY DENIE Whitaker Concion vlt. p. 695. Who thinke that true faith Faith neuer void of good workes may be idly or void of good workes do beleiue against the Confession of our Church That is a false faith which is not ioyned with the keeping of the commandments Iewel in Defense of the Apologie p. 304. Yea say Faith True faith without workes without workes is neuerthelesse a true and reall faith Verily so is fire without heat a true and reall fire If the wicked without good workes haue a true and reall faith then may you also say that the Diuel likewise hath a true and reall faith This faith is no faith It is onely an imaginarie and Mathematicall phantasie Apologia Confess Augustanae c. 3. Our aduersarie teach Not with mortall sinne that faith may be with mortall sinne c. 5. They dreame that faith can stand with mortall sinne C. de resp ad argumenta Faith without good workes is hypocrisie Liber
of the Anthropomorphites then thou canst obiect it to vs in this mysterie For the Anthropomorphites in no place of Scripture had an expresse word which directly saied God hath a bodie We haue a most expresse word wherewith Christ saied most directly of that which he gaue to his Apostles This is my bodie The Anthropomorphites had no expresse word which was of purpose spoakē to tell vs what God was we haue an expresse word spoaken purposely to this end and onely to this end to tell vs what the Eucharist is The Anthropomorphites had no expresse word which anie circunstances of moment did conuince to be vnderstood in their proper sense we haue an expresse word which all circustances do confirme ought to be vnderstood in their natiue and vsuall signification The Anthropomorphites had a word but as a thing which the very light of reason did shew to be otherwise then the word did signifie we haue the word of a new thing neuer heard of before and which can no way be knowne by the light of reason but onely by the word of God Finally to omit al other differences taken from the Church Fathers and Councels the Anthropomorphites had the word of a matter which the Scripture other where most manifestly denieth we haue the word of a matter which Deuter. 4. Actor 7. Ioan. 4. the Scripture no where directly ether clearely or obsculy denieth nether the deniall thereof can any way be wroūg out of the Scripture but by adding a false humane principle and by making a deceitfull humane argument Thus manie and thus great differences are there betwene the word wherewith we make the Eucharist the bodie of Christ and the word wherewith the Anthropomorphites made God to haue a bodie as I thinke are not betwene the word which the Anthropomorphites alledged and the word wherewith anie other article of Christian faith is proued And thus much touching the first argument taken from the opposition betwixt the words of the holie Scripture and of Protestants in 260. articles and such words of the Scripture as were spoaken of purpose for to tell vs what we were to beleiue and in their open and plaine sense which they manifestly shew and in which such words vse to be spoaken and vnderstood of men which argument as a foundation of all the rest that follow shal be included in euerie one of them CHAPTER II. THAT PROTESTANTS CONFESSE that they contradict the sense of those words which the Catholik Church manie ages agoe and manie of themselues beleiue to be the words of God THE second argument wherewith we will proue that Protestants contradict the true sense of the holie Scripture we will take from their confession wherein they confesse that they contradict the sense of those words of which some of them to let passe all other proofes are acknowledged by diuers Protestants and all of them were manie ages agoe iudged by the Catholik Lutherans confesse that their doctrine is against S. Iames Epistle Church to be a parte of the holie Scripture For Luther and the Lutheran Protestants do confesse that the cheifest point of Protestancie to wit of Iustification by onelie faith doth verilie contradict the Epistle of S. Iames where he saieth Yee see that a man is iustified by workes and not by faith onely For thus writeth Luther in his Preface vpon that Epistle I iudge it to be the writing of no Apostle for this cause First because directly against S. Paul and all other Scripture it attributeth iustification to workes And in Luther saieth S. Iames doated c. 22. Gen. tom 6. fol. 282. Iames concludeth ill It followeth not as Iames doateth Therefore the fruites do iustifie let our aduersaries therefore be packing with their Iames. Melancthon de Sacris Concion to 2. fol. 23. But if they cannot be mittigated by anie exposition as those words of Iames Yee see c. these absolutely are not to be admitted Magdelburgenses Cētur 1. l. 2. c. 4. col 54. The Epistle of Iames swarueth not a litle from the analogie of Apostolik doctrine whiles it ascribeth iustification not to faith onely but to workes And Centur. 2. c. 4. col 71. The Epistle of Iames attributeth iustice to workes contrarie to Paul and all other Scriptures Schlusselburg lib. 1. Theol. Caluin art 15. fol. 50. Iames contrarie to Paul attributeth iustice to workes And tom 8. Catal. Haeret. pag. 500. he saieth of S. Iames. He fighteth directly with Paul and all the rest of the Scripture by giuing iustice before God to mans workes The same confesse Pomeranus and Vitus Theodorus cited by Coccius to 1. lib. 6. art 23. and Pappus cited by Gretser l. 1. de verbo Dei c. 18. and the same is insinuated by Hunnius de Iustific pag. 219. Wherevpon Daneus in Enchirid. Augustini c. 67. saieth It troubleth manie now a dayes so that some haue cast out the Epistle of Iames others haue called it straweish And Pareus l. 4. de Iustif c. 18. Luther could not accord Iames with Paul but by casting away the whole Epistle Beza also in Iac. 2. v. 14. Manie haue cast away this Epistle for this cause as if it were contrarie to true doctrine Nether do onelie Lutherans iudge thus of S. Iames his Epistle but also some Sacramentaries For Musculus de locis tit de Some Sacramentaries reiect Sainct Iames. Iustificat saieth That impertinentlie he alledgeth the examples of Abraham That he confoundeth the word of faith and setteth downe a sentence different from Apostolicall doctrine And ib. tit de Scriptur pa. 172. plainelie professeth that he houldeth it not for authenticall Scripture And the Confession Heluet. c. 15. saieth The same saied he Iames not contradicting S. Paul otherwise he were to be reiected And neuerthelesse commonly all Sacramentaries account S. Iames Epistle to be a parte of holie Scripture in so much as the English French and Flemish Protestants haue put it in their Confessions as a point of their faith Wherefore thus I argue in forme what contradicteth the Epistle of S. Iames contradicteth the holie Scripture The cheifest point of Protestancie touching Iustification by onely faith cōtradicteth the Epistle of S. Iames Therefore it contradicteth the holie Scripture The Maior or first Proporsition is not onely beleiued and tought of all Catholiks but also commonelie of Sacramentaries And the Minor or second Proposition is graunted by the Lutherans In like sorte all Protestants acknowledge their doctrine Protestants confesse that they teach contrarie to Machab. Tobie c. of not praying for the dead to be contrarie to those words of 2. Machab. c. 12. It is a holie and holesome cogitation to pray for the dead that they may be loose from their sinnes Wherevpon Caluin in Antidoto Concil Trident. sess 4. p. 265. saieth Out of the 2. of Machabes both Purgatorie will be proued and the Intercession of Saints out of Tobie Satisfactions Exorcismes and what not They will borrow no few matters of Ecclesiasticus
and knowledge of tōgues and attētiue reading And p. 138. Vnderstanding is common to all that haue any iudgment but to knowledge there is need of the externall illustration of the holie Ghost by reason of the blindnesse of mans iudgment The same say all Protestants who teach as we haue seene in the former article that the Scripture is cleare THE CONFERENCE Scripture expressely saieth that prophecie that is vnderstanding of Scripture is not made by priuat interpretation that to know the misteries of the kingdome of heauē is giuen to some as a peculiar guift not common to all that Christs disciples had need to haue their vnderstanding opened by him for to vnderstand the Scriptures The same say Catholiks Protestants expressely say that the Scripture may be known by onely reading that to know what the Prophets or Apostles thought of euerie article of our religiō we need but a meane wit knowledge of tongues and attentiue reading That Scripture may be vnderstood without faith and without any peculiar light of the holie Ghost that to vnderstand the sense of the letter there is priuiledge of the Church that neuer so wicked men may know the trueth of the Scripture Which are so contrarie to Scripture as diuers Protestants confesse it See libro 2. cap. 30. ART III. WHETHER THE GHOSPEL be a law or containe any law SCRIPTVRE EXPRESSELY AFFIRMETH. Matth. 11. v. 30. My yoake is sweet and my burdē light c. 28. Christs Ghospell cōtaineth laws and precepts v. 19. Teach ye all nations baptizing them c. teaching them to obserue all things whatsoeuer I haue commanded you Ihon 15. v. 14. You are my freinds if you doe the things that I command you Galat. 6. v. 2. Beare ye one an others burdens and so ye shall fulfill the law of Christ The same is euident by other places which shal be cited in the two next articles and by the laws of baptisme and the Euchariste which are in the Ghospel Romans 2. v. 16. God shall iudge secrets of men according to my Ghospel Apocal. 14. v. 6. And I saw an other Angel flying through the middest of heauen hauing the eternall Ghospell to euangelize to them that sitte vpon the earth saying with a loud voice Feare our Lord c. CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 4. de Iustif c. 2. The Ghospel containeth laws properly so called PROTESTANTS EXPRESSELY DENIE Luther de votis to 2. fol. 271. They know not the Ghospell The Ghospell is no law whiles they make a law of it Postilla in Dom. 3. aduentus fol. 36. None of thy workes must follow the Ghospell for it is not a law which requireth workes but onely faith because in it nothing is done but that Gods grace is offered and promised Confessio Wittenberg c. de Euangelio Vnlesse ye take the name of the law generally for doctrine certainly the Ghospell of Christ is not properly a law The same saieth Pareus in Galat 6. lect 71. Perkins in Gal. 6. to 2. The Ghospell must no wayes be called a new law So also Beza cont Sanct. Apol. 1. p. 305. Mart. in Rom. 7. p. 375. in 8. Melancthon in Disput to 4. p. 490. The ould testament is a law the new testament is no law The same say others as appeareth by what hath beene rehearsed cap. 3. art 7. and shal be more in the twoe next articles THE CONFERENCE Scripture expressely saieth that the Ghospell of Christ is a yoake and burden that therein he commandeth some things that Christ hath a law that he commanded the receauing of baptisme and the Euchariste that men shal be iudged according to the Ghospell that the eternall Ghospell commandeth men to feare God The same say Catholiks Protestants expressely say that the Ghospell is no law no waies to be called a new law the new testament no law the Ghospell properly no law vnlesse by law you meane doctrin that it is no law that requireth workes ART IV. WHETHER THE GHOSPELL doth preach pennance and good workes SCRIPTVRE EXPRESSELY AFFIRMETH. Mathew 3. vers 2. Ihon Baptist thus began his preaching The Ghospell commandeth pennance of the Ghospell Doe pennance for the kingdome of heauen is at hand Matth. 4. v. 17. From that time Iesus began to preach and to say Doe pennance for the kingdome of heauen is at hand Luc. 5. v. 23. I came not to call the iust but sinners to pennance c. 24. v. 26. It behoued Christ to suffer and to rise from the dead the third day and pennance to be preached in his name and remission of sinnes vnto all nations Actes 2. vers 38. S. Peter thus preached the Ghospell Doe pennance and be euerie one of you baptized And S. Paul c. 17. v. 30. God now denounceth vnto men that all euerie where doe pennance CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 4. de Iustif c. 2. The Ghospell threatneth wrath and indignation to them who do not receaue our Sauiour nor do pennance PROTESTANTS EXPRESSELY DENIE The Diuines of Targa apud Hospin in Concordia discordi The Ghospell properly is no preaching of pennance fol. 66. If the Ghospell be simply and properly taken for preaching to wit of the grace of God in Iesus Christ then it is no preaching of pennance but oney a preaching of remission of sinnes The like teach others ib. fol. 104. And the Diuines of Onely cōmandeth to beleiue Berga ib. fol. 140. The Ghospell teacheth and commandeth onely to beleiue in Christ Luther Postilla in die Natiuit fol. 60. We read and heare nothing preached in the Ghospell but mere grace and mere bountie In die Ascensionis fol. 264. I often times saied that the Ghospell cannot abide that workes be preached how good or great soeuer they be And in Inst de Moise fol. 449. The The Ghospell telleth not what it to be done or omitted Ghospell preacheth not to vs that this or that is to be done or omitted or exacteth any things of vs. The Diuines of Saxonie apud Schusselb tom 7. Catal. Haeret. p. 803. condemne Maior because he would haue the Ghospell properly taken to be a preaching of pennance and remission of sinnes Kemnitius in locis tit de Iustif p. 222. If we say that the Proper doctrin of the Ghospell is not of newnesse of life proper doctrin of the Ghospell is not onely of faith in the free promisses for Christ but also of newnesse of life or good workes then streight it followeth that good workes also enter into iustication as a partiall cause And pag. 224. Who would haue the the Ghospell properly so termed to containe not onely the promise of grace but also the doctrin of good workesse such vnderstand not what they say For by this means the difference of the law and the Ghospell is confounded Liber Concordiae 1. c. 5. p. 594. We reiect as false and pernicious Doctrin that the Ghospell properly is a preaching of pennance The Ghospell requireth not workes and not onely
that there is any reward of faith or workes but c. Caluin in Antidoto Concilij sess 6. c. 17. That they make No reward euerlasting life a reward in that I dissent from them 3. Instit c. 21. § 1. Saluation cometh to vs by the mere liberalitie of God He Mere liberalitie saueth of his mercie good pleasure and repaieth not a reward l. 18. § 3. Let them know that they haue receaued a guift of grace Not a reward not a reward of workes In Ephes 2. v. 8. That he saueth is mere grace not a reward or retribution Bucer in Math. 5. The things which come to vs from God Free guift are no reward but his free guifts Peter Martyr in Roman 4. Euerlasting life may haue some Farre from the nature of reward resemblance of reward but is farre distant from the nature thereof Wherefore euerlasting life cannot be called a reward but by some resemblance Piscator in Thesibus loco 16 If properly speaking life euerlasting If there were reward there were Merit were a reward surely we should merit it by good workes Wherefore it remaineth that life euerlasting be called a reward by a figure Luther apud Scioppium in Ecclesiast c. 67. If I saw heauē open and could merit it by taking vp a straw from the ground yet would I not take vp the straw CONFERENCE OF THE FORESAIED WORDS Scripture plainely saieth that euerlasting life is giuen according to workes and in that manner of speach as it saith that wrath and indignation is giuen according to workes that there is very great reward in heauen that we shall receaue the retribution or reward of inheritāce The same say Catholiks Protestants plainely say that euerlasting life is no retribution or reward that it is farre from the nature of reward that all the promises made in the Scripture to workes are hyperbols or ouerlashings of speach that is improperly a reward abusiuely a reward that it deserueth not the name of reward Which are so contrarie to Scripture as sometimes Protestants confesse it See lib. 2. c. 30. ART II. WHETHER LIFE EVERLASTING be a Crowne of Iustice SCRIPTVRE EXPRESSELY AFFIRMETH. 2. Tim. 4. v. 7. 8. I haue fought a good fight I haue consummate Heauenlie reward is a crowne of iustice my course I haue kept the faith Concerning the rest there is laid vp for me a crowne of iustice which our Lord will render me at that day a iust iudge CATHOLIKS EXPRESSELY AFFIRME D. Stapleton l. 9. de Iustif c. 3. The Scriptures most manifestly shew that happines is a reward of iustice promised of God PROTESTANTS EXPRESSELY DENIE Perkins refor Catholik Contr. 5. p. 109. We must acknowledge life eternall to be euerie way the guift of God p. 108. It is a free guift Caluin 3. Instit c. 15. § 4. Beatitude it selfe is the mere goodnesse Of mere liberalitie of God c. 21. § 1. Saluation cometh to vs of the mere liberalitie of God In Rom. 6. v. vlt. Hence we gather that our saluation is wholy from Gods grace and mere goodnesse In 2. Tim. 2. v. 12. Paul acknowledgeth nothing in the whole cause of saluation Of mere grace but mere grace of God In Antidoto Concil sess 6. It cometh to vs by no other Title then of free adoption Beza in Confess c. 4. sect 7. We professe that euerlasting By not title but of free adoption life is wholy and in all partes the free guift of God lib. quaest vol. 1. p. 655. Wholy of his mere grace doth he giue vs the benefit of eternall life Bucer in Epitome doctrinae Argentinen Euerlasting life remaineth mere grace Zuinglius in Exposit fidei tom 2. f. 558. Eternall happines cometh by the onely grace and liberalitie of God Bullinger Decade 3. Serm. 9. None is so sottish as he vnderstandeth Wholy and merely of grace not that the whole benefit of saluation is attributed wholy and merely to grace THE CONFERENCE Scripture plainely saieth that euerlasting life is a crowne of iustice to be giuē to him that hath fought a good fight and consummated his course and that of a iust iudge The same say Catholiks Protestants plainely say that life euerlasting is mere grace mere goodnesse in all partes a free guift that it cometh to vs of mere goodnesse not otherwise then by mere guift by no other Title then of free adoption Wholy of mere grace that it is nothing but mere grace that S. Paul acknowledgeth nothing in all the course of saluatiō but mere grace Which is so contrarie to Scripture as some Protestants confesse it See lib. 2. c. 30. ART III. WHETHER SALVATION OR eternall life be of faith onely SCRIPTVRE EXPRESSELY DENIETH. Iames 2. vers 14. What shall it profit my brethren if a man Saluation no◠of faith onely say he hath faith but hath not workes Shall faith be able to saue him Philippen 2. vers 12. With feare and trembling worke your Saluation is to be wrought of vs. saluation CATHOLIKS EXPRESSELY DENIE C. Bellarm. l. 4. de Iustif c. 7. We say that good workes are necessarie to a iust man to saluation not onely in manner of pre-presence but also of efficiencie because they worke saluation and without them faith alone worketh not saluation PROTESTANTS EXPRESSELY AFFIRME Perkins in Gal. 3. to 2. col 157. They are deceaued who say Workes no cause of salua Faith onely saueth Workes not profitable to saluation that faith and workes concurre as causes of saluation Luther de votis to 2. fol. 273. Faith alone saueth fol. 279. This is the summe of summes Workes and vowes can nether be taught nor perswaded vnlesse we say that they be holesom and profitable to iustice and saluation But to teach that they are holesome is diuelish and Apostasie from faith because faith alone is necessarie and holesome ib. de Captiuit Baby l. f. 78. It is certaine Faith alone is holesome that none of them was saued by his vowes and religion but onely by faith in which we all are saued Postilla in die Ascensionis Workes helpe nothing to saluation It is enough to haue faith Faith alone by it selfe and without any workes saueth vs and workes do nothing at all to pietie or saluation In Dom. post Ascens Faith deliuereth from the Diuel hell sinne and all misfortune which if we haue it is enough Ministers in Saxonie in Colloq Aldeburg p. 162. Whosoeuer teacheth that eternall life is giuen for good workes he departeth from the word of God the Confession of Auspurg and Life not giuen for workes the Apologie Thou shall neuer read in the Scripture that eternall life is giuen for good workes Liber Concordiae c. 3. p. 691. By faith alone we are iustified before God and saued 694. But this errour also is to be reiected when it is taught That a man is any other way or by anie other thing saued then by
morall matters fallen If thou doest well shalt thou not receaue againe but if thou doest ill shall not thy sinne forthwith be present at thy dore But the lust thereof shal be vnder thee and thou shalt haue dominion ouer it Iosue 24. v. 15. Chuse this day that which pleaseth you whome We haue choice in morall matters you ought especially to serue ver 22. You are witnesses that your selues haue chosen to you our Lord for to serue him Eccles 15. ver 18. Before man there is life and death good and Some could sinne and did not euill what pleaseth him that shall be giuen him c. 31. v. 10. He that could transgresse and hath not transgressed and do euils and hath not done Philemon ver 14. But without thy counsaill I would do nothing Voluntarie and not of necessitie that thy good might not be as it were of necessitie but voluntarie The like is 1. Corint 7. vers 37. cited in the former article CATHOLIKS EXPRESSELY AFFIRME C. Bellarm l. 5. de Grat. lib. arbit c. 14. Orthodoxall trueth teacheth that man in state of corrupted nature is indued with free will in morall matters PROTESTANTS EXPRESSELY DENIE Whitaker Contr. 2. q. 5. c. 7. p. 515. Luther and Caluin grant Mans will not free to good mans will to be free to sinne and ill doing but not to good p. 517. It is the Pelagian heresie That man after his fall hath anie libertie left to good The like hath Morton l. 1. Apologiae c. 30. Luther de seruo arbit to 2. fol. 460. If here could be anie change or freedome of will in Pharao to both partes God could not haue so certainely haue foretould his induration Which No free will to good could not be vnlesse induration were wholy beyond the power of man and onely in Gods power Resp ad Artic. Louan fo 504. There is no feee will to good Caluin 2. Instit c. 3. § 10. God moueth the will not as it hath Not in our power to obey or resist beene taught and beleiued these manie ages that afterward it is in our choice ether to obey or resist the motion but by working it effectually We must cast away that saying of Chrysostome whome he draweth he draweth willing Which he repeateth in Ioan. 6. vers 44. Pareus l. 5. de Grat. c. 29. p. 919. Who want iustice are not free to iustice but to iniustice nor to good but onely to ill Piscator in Thesibus pag. 423. A man in sinne hath no free will to good but onely to ill Thus teach they of mans will to good of the same towards ill this they say Caluin 2. Institut c. 3. § 5. I maruaile if any thinke it a harsh Man is of necessitie drawne to ill speach that I say mans will hauing lost libertie is by necessitie drawne or led to euill Et § A carnall man necessarily obeyeth euerie draught of Sathan The same he hath c. 5. § 1 Daneus Contr. 6. p. 1224. That sinnes are not the acts of Sinne is not the act of a free will free will is false They are the acts of our owne accord but not of free will Vallada in Apologia c. 20. Who can denie this necessitie of sinning in a man not regenerate The same teach others as hath beene shewed before c. 2. art 8. THE CONFERENCE Scripture expressely saieth that the lust of sinne is vnder a man that as it pleaseth him good or euill shal be giuen to him that he hath choice whome he will serue that some thing is voluntarie to him and not necessarie that he could haue sinned and yet did not The same say Catholiks Protestants expressely say that there is no free will to good no freedome to both partes that it is not in our choice to obey or resist that by necessitie we are drawne to ill that sinne is not an act of free will but onely of our owne accord Which is so contrarie to Scripture as some Protestants confesse it See lib. 2. c. 30. ART III. WHETHER MANS WILL cooperate with Gods grace to good actes SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Cor. 3. v. 9. For we are Gods coadiutors c. 15. ver 10. I haue We are Gods coadiutors laboured more abundantly then all they yet not I the grace of God with me Math. 25. v. 20. Lord fiue talents thou didst deliuer me behould We gaine more with Gods grace I haue gained other fiue besides CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 6. Con. 4. If anie shall say that mans free will moued and stirred vp of God doth cooperate nothing by assenting to God mouing and calling be he accursed PROTESTANTS EXPRESSELY DENIE Luther in psalm 5. to 3. fol. 174. It is an error that free will Free will worketh not in good hath anie actiuitie in a good worke when we speake of an inward worke Zuinglius in Explanat art 20. The Papists make God the We are not Gods coadiutors first and chiefe cause of all goodnesse and vs cooperatours which is craftily to withdraw themselues from God Caluin 2. Institut cap. 3. § 12. The Apostle saieth not that Gods grace laboured with him to make himselfe fellow of the labour but rather giueth the whole praise of the labour to grace alone § 6. We see that not content to haue giuen simply the praise of our conuersion to God he excludeth vs expressely from all fellowshippe THE CONFERENCE Scripture expressely saieth that we are Gods coadiutors that Gods grace laboureth with vs that we gaine ouer that which was giuen vs. The same say Catholiks Protestants expressely say that we are not coadiutors of labour that we are not Gods coadiutors that we haue no fellowshippe of the labour THE SVMME OF THIS CHAPTER of Free will That which we haue rehearsed in this chapter plainely declareth that Protestants teach farre otherwise of free will then the holie Scripture doth For that Scripture and Catholiks with it teacheth that man hath free will in indifferent matters and in morall both good and badde and that he cooperateth with Gods grace to good All which Protestants denie It sheweth also that as Protestants haue stoallen from God from Christ from Saints from the Church and other things spoaken of before so also they steale from man that which is the most excellent thing in him to wit free will or dominion ouer his owne acts and make him a slaue and like to beasts CHAPTER XXI OF MANS SOVLE ART I. WHETHER MANS SOVLE BE immortall SCRIPTVRE EXPRESSELY AFFIRMETH. MATH 10. ver 28. Feare ye not them who kill the Soule of man cannot be killed bodie and are not able to kill to soule c. 22. ve 32. He is not the God of the dead but of the liuing Ioan. 11. ver 26. Euerie one that liueth and beleiueth Shall not die in me shall not die for euer Eccles 12. v. 7. And the spirit returneth to God who gaue it Returnet
and that we should rightly vnderstaÌ„d his meaning Finally Christs hearers do contest the same For they were his Apostles to whome he had made knowne the mysteries of God and therefore of their parte there was no cause to speake otherwise then men vse to do by such kind of words The seuenth head shal be taken from the nature or qualitie 7. From the matter of the matter of the foresaied articles in which Protestants contradict the expresse words of Scripture together with Protestants want of the like opposite words of Scripture which may seeme expressely and without any inference or exposition of Protestants to teach as Protestants doe For the matter of the foresaied articles partely is such as the very light of reason doth see that it is so as the expresse words of Scripture doth teach it to be to wit That God willeth not doth not commandeth not sinne That he tempteth not nor prodestinateth men to sinne that he iustifieth not the impious remaining impious that good workes are necessarie to saluation and the like Partely is knowne to be such by verie experience as That a man hath free will in good and badde that he cooperateth to his conuersion that faith is an act of man and such others Partely it is new neuer heard of before and farre beyond the reach of all reason as is the Eucharist and manie more Now Protestants in all kinds of matter What kind of words Protest want which is in controuersie and almost in all the foresaied articles want expresse words of Scripture which were of purpose spoaken to declare what a thing was and which of themselues plainly and directly without any inference or exposition of men may so much as seeme to say that it is so as Protestants teach Seing therefore that What kind of words Catholiks doe bring in all kind of matter in controuersie and in all the foresaied articles Catholiks do bring both expresse words of Scripture and spoaken of purpose to declare what we ought to beleiue touching that article and which plainely and directly according to their natiue and vsuall sense amongst men without any inference or exposition added to them pronounce that it is so as Catholiks teach and that the light of reason and experience also contest the same sense in such matters as they can reach vnto And that Protestants in none or very few articles can bring anie such expresse words of Scripture which may so much as seeme to be so plaine What Protest oppose against the expresse words of Scripture for them as those are for Catholiks but in all or all most all the saied articles onely bring their inferences or arguments and those composed at least of one humane principle and that in matters which humane reason no way can reach vnto it is mere madnesse to forsake the doctrine the doctrine of the Catholik Church holie Fathers and Councels and the most expresse words of Scripture in all the saied articles and the very light of reason and experience it selfe in manie of them and to harken to the inferences consequences and humane arguments of a few new and disagreing Heretiks For example Seing the Eucharist as it is a matter of faith to wit a Sacrament instituted of Christ and a guift giuen of him to the Church whether it be onely a seale of grace as ProtestaÌ„ts would or the true bodie of Christ as Catholiks beleiue is a new thing instituted first of Christ and neuer heard of before nor falleth vnder the reach of sense or reason but onely of faith and is such as Christ would haue it to be is it not Madnesse to follow mens consequences rather then Gods words madnesse to gather what it is rather by the humane inferences or arguments composed of some few new and disagreing men of one humane principle at least then by Christs owne words and those most expresse and spoakeÌ„ of him purposely for to tell vs most clearely what he would haue the Eucharist to be For who well in his witts will perswade himselfe ether that these men by their humane arguments perceaue better what a thing which falleth not vnder reason is then Christ who instituted it or that they know better what Christ would haue it to be then Christ himselfe or that they expresse Christs meaning more clearely by their arguments and consequences quite opposite to Christs words then he hath done by his owne expresse words speaking by himselfe of purpose for to declare his meaning or finally that Christ expresseth his meaning concerning the Eucharist by a humane principle no where deliuered of him and a humane argument neuer made of him and that also directly opposite to his owne expresse words better then by his owne most expresse and cleare words and those of purpose spoaken for to expresse clearely what he would haue the Eucharist to be Can any maÌ„ beleiue that a few new and disagreing men do vnderstand the supernaturall matters of faith better then God himselfe or that they declare better what they are by their humane inferences and arguments composed of humane principles theÌ„ God himselfe doth by his owne expresse words spoaken by him of purpose for to declare what they are what it is to preferre mans word before Gods word and man before God if this be not Or doth any wise man teach new Notethis things necessarie to be knowne of vs and which cannot be knowne but by his teaching and that but once in his life and a litle before his death onely by contraries to wit by saying that they are that which they are not indeed and neuer saying that they are that which truely they are And shall we thinke that Christ the wisdome of his Father did once onely in his life and neare vnto his death teach vs what the Eucharist is which was then a new thing neuer heard of before and necessarie to be knowne of vs and yet could not be knowne but by his teaching onely by the contrarie to wit by saying most expressely that it was his bodie giuen and broken for vs neuer saying that it was not his bodie but onely a figure thereof if indeed it onely were a figure as Protestants beleiue would God or Gods Scripture as S. Austin writeth â— 33. cont Faâ—stum c. 7. speake in an other manner to vs then ours is No surely vnlesse it would not be vnderstood of vs. And who will say that Is it mens custome to be taught by coÌ„traries it is our manner to be taught new things and that but once and which caÌ„not be knowne but by some Maisters teaching not by our Maisters expresse words spoaken by him of purpose for to tell vs what those things are but by a quite opposite discourse not made of him but of some other and consisting at least of one principle which he neuer allowed By these Reader thou seest clearly as I hope that if Ether Protest contradict the true sense of Scripture or
withal Which we must vniuersally and alwaies obserue and hould of workes in the cause of our saluation to wit that they are as a way and certaine markes which lead vs to glorie but not by causing or working it Caluin vpon those words 2. Cor. 7. v. 10. For the sorrow that is according to God worketh pennance vnto saluation that is stable writeth thus Paul enquireth not of the cause of saluation but onely commending pennance of the fruite which it Worke. 1. is as a way bringeth forth doth say that it is like a way whereby we come to saluation In this sorte consequence is rather signified then anie cause And to the same place Pareus libr. 4. de Iustificat cap. 7. answereth No efficient cause but a meane or condition which helpeth ether by it selfe or by accident is signified And Scarpius de Iustification Controuers 12. Pennance is saied to worke saluation not by making it by it vertue but by leading as by a way to saluation The same Caluin in 1. Corinth 7. vers 19. Circumcision is nothing and prepuce is nothing but the obseruation of the commandements of God Here saieth he Paul disputeth not of the cause of iustice nor how we obtaine it but onely to what the faithfull ought to bend endeauour And vpon that Wash 1. feele Actorum 22. vers 16. Be baptized and wash away thy sinnes Ablution he saieth he signifieth not the cause but is referred to Paules feeling who hauing receaued the Symbol knew better that his sinnes were forgiuen And 3. Institution cap. 4. § 36. he saieth Where sinne is saied to be purged by mercie and bountifulnesse Prouerb 16. is not meant that by them it is recompensed in the sight of God but is shewed that they shall find God mercifull to them who forsaking vice are turned to pietie as if he had saied Gods wrath is appeased when we leaue our wickednesse And ibidem cap. 14. § vltim hauing obiected to himselfe that the Scripture declareth that good workes are the cause that God doth fauour them he answereth That which in order goeth first he calleth the cause of that which followeth In this manner he deriueth Cause 1. a step sometimes eternall life from good workes not that it is giuen for them but because whom God hath chosen he iustifieth that afterward he may glorifie the former grace which is a steppe to the later he after a sorte maketh a cause Finally by these kinde of speaches order is rather signified then cause Pareus l. 3. de Iustif c. 12. saieth that by those words 2. Timoth. 4. I haue fought a good fight the order and way to the crowne is noted not the cause So that what the Scripture maketh the cause according to these men is onely a meane a way steppe or order In like manner what the Scripture attributeth to one cause they giue to an other as what it atttibuteth to good workes they giue to faith onely what it ascribeth to faith or Sacraments they appropriate to God alone Zuinglius l. de Prouident cap. 6. When Paul writeth to Hearing 1. Spirit the Romans that faith cometh of hearing in the same manner he attributeth that to the nearer cause and more knowne to vs which cometh onely from the Spirit and not from outward preaching And in Math. 4. Oftentimes that is attributed to the later which belongeth to the former as to workes which rather belongeth to faith and againe to faith which most properly Workes 1. faith and truely belongeth to Gods election Sadeel de ver Peccat remiss p. 139. answering to those words Prouerb 16. Iniquitie is purged by bountie and mercie saieth That is attributed to the effects which is proper to the cause after the vsuall manner saieth he of Scripture That is attributed to their vertue which properly is to be attributed to the benefit of Christ alone Illyricus in Claue part 2. tract 6. Faith word and Sacraments Faith c. 1. God are saied to saue vs whereas God alone doth those things And ibid. Thy faith hath saued thee whereas onely Gods mercie and omni potēcie apprehēded by faith doth that And he addeth Scripture oftentimes attributeth things not to their true causes Oftentimes effects are attributed by the Scripture to not true or not principall causes Herevpon it cometh that there is often mention of Alleosis with Zuinglius and of Metalepsis with others by which figures what the Scripture giueth to one thing they transfer to an other Which Alleosis Zuinglius in Exegesi to 2. f. 350. calleth interchangable speach but Luther in Hospin part 2. Histor f. 57. termeth it the Diuels mask Wherefore thus I argue in forme Who gaynesay the expresse words of Scripture in such sorte as we haue seene in the first booke and besides in manie and weightie matters words which signifie a cause do expound of a way meane or order and what the Scripture attributeth to one cause do transferre to an other they contradict the true sense of holie Scripture Protestants doe so Therefore c. CHAPTER XVIII THAT WORDS OF SCRIPTVRE Which say a thing is Protestants expound by ought to be THE 18. argument shal be because what the Scripture saieth Is Protestants expound It ought to be Pareus l. 2. de Iustif c. 7. those words 1. Ioan. 2. v. 5. But he that keepeth his word in him the charitie of God is Is. 1. ought to be perfected expoundeth thus The sentence of S. Ihon as others such like is to be vnderstood of right or dutie not of fact What kinde of charitie ought to be not what kinde is in vs. And ibid. those words Coloss 3. v. 14. Haue charitie which is the bound of perfection he glosseth thus Charitie is called the bound of perfection not which we haue but which we ought to haue and which we shall haue in euerlasting life Et l. 4 c. 11. those words Deuter. 30. v. 6. Our Lord God shall circumcise thy heart and the heart of thy seed that thou maist loue thy Lord God with all thy heart He interpreteth in this sorte The promise to loue God with all thy heart ether speaketh of dutie how we ought to loue God to wit sincerely and perfectly or it speaketh of sinceritie And the same Pareus l. 4. de Grat. lib. arbit c. 6. that sentence of the Apostle 1. Tim. 3. he thus expoundeth The Church is called the pillar and strength of trueth of dutie because she ought alwaies to be so albeit she be not so alwaies in act The same he hath in Gal. 2. lect 18. Moulins in his Bucler pag. 50. and others Tilenus in Syntagmate cap. 46. writeth that in those places Ioan. 14. v. 21. Rom. 13. 8. and Gal. 5. 14. Where the Scripture affirmeth that those who loue God doe keepe his commandements it meaneth not of mans power to performe the law but of our dutie His meaning is that the Scripture meaneth not that who loue God keepe
indeed shew thy selfe such as thou boastest to be Pareus Contr. 5. col 1009. Hauing damnation c. 1. Tim. 5. v. 11. Bucers and Martyrs opinion is true when they take the word Damnation in this place of Paul for damnation which is pronounced of men against those yoÌ„g widows who marrie againe And Marâ—yr l. de votis col 1355. Those words of the Apostle Damnation 1. in mens iudgement may be vnderstood of mens iudgement The same Daneus Contr. 6. col 1187. When Concupiscence hath coceaued c. Iac. 1. ver 15. Iames speaketh of that effect of sinne which appeareth to vs men Et p. 1205. Bellarmin answereth out of Dan. 4. v. 4. and Philip. 2. v. 12. that we can redeeme our sinnes But Bellarmin is deceaued for those places of Scripture onely teach what we can and ought to doe in regard of men not in regard of God Et Contr. 2. c. 16. Verbes actiue which are spoaken by the Scripture Causeth 1. Testifieth of the Sacraments doe not signifie cause or action causing and effecting but onely action testifying Pareus de Iustif c. 15. 1. Ioan. 3. c. 7. Who worketh iustice is iust That is he sheweth by workes that he is iustified by faith Et l. 3. c. 14. Ioan. 15. Euerie branche in me he expoundeth of those who adhere to Christ in onely outward profession and shew And that Math. 24. The charitie of manie shall wax could of those who in outward appearence are iust And that 1. Tim. 1. Some haue made shipwrack of faith of onely apparent faith Et l. 4. c. 18. saieth With Iames to Iustifie is to shew by workes before men the iustice of faith Zanchius in Summa Praelect to 7. col 276. The place 2. Pet. 1. Forgetting the purgation c. is to be vnderstood according to the custome of holie Scripture which according to the iudgement of charitie calleth all Saints Iust and Cleansed from sinne whosoeuer are baptized in Christ and professe Christ though all be not such before God Et ib. That Ezech. 18. If a iust man turne himselfe from iustice Is not meant of one that is truely iust but who to men onely seemeth iust Et de Perseuer c. 2. Manie beleiued in him Ioan. 12. Because to themselues they seemed truely to beleiue in Christ whereas notwithstandind they doe not truely beleiue Perkins in Cathol Reform Contr. 4. c. 4. vpon that Ps 105. It was reputed to him to iustice writeth thus Surely not Iustice 1. a Signe thereof because that fact was a full satisfaction of the law but because God aiâ— accept that iust worke as a note and signe of iustice and of that zele which he had for the glorie of God Et in Psal Happie Happie 1. a signe thereof is the man who walketh in the law He saieth He is happie that he is in Christ of which thing the obedieÌ„ce giuen to the law is a signe Et ib. We say that workes concurre to iustification and that we are iustified by them as by certaine signes and effects not as by causes And tom 2. in Galat. 5. They are saied to fall Fallen 1. shew they neuer stood from grace not that indeed all had beene vnder grace and after had fallen from it but because God made it manifest to men that indeed they had neuer beene vnder his fauour And Apocalips 2. When Dauid praied God to create a new heart in him Perkins saieth He speaketh not as he was before God and by faith but according to his feeling for his faith did not put forth it selfe before men and himselfe Polanus in Disp priuat p. 24. that Ezech. 18. He shall quickeÌ„ Quicken 1. testifie his owne soule expoundeth thus He by his workes shall testifie that he is truely regenerate Et pag. 108. Faith is perfected by workes that is perfectly knowne Bucanus Inst loc 18. Zacharias in these words Be conuerted to me speaketh of outward conuersion Et loco 30. Charitie couereth a multitude of sinnes not before God but before men Vrsinus in Catechis p. 40. That saying of Peter Denying the Lord who bought them Agayne He forgot that he was Cleansed 1. in outward Signifie cleansed from his ould sinnes and such like are manifestly spoakeÌ„ ether onely of outward shew and gloriation of redemption or purgation or c. Et q. 63. Who doeth iustice is iust to wit before men And in like sorte Piscator in Thes l. 2. p. 94. expoundeth that place Rom. 6. Who is dead is iustified from sinne Aretius in locis part 1. f. 9. saieth to that Tobie 4. 12. Deliuer 1. Sgnifie Almes deliuer from death They deliuer from eternall death that is are signes and firme arguments in the godlie that they are deliuered from that death Et Confessio Wittemberg c. de Eleemosyna We teach that almes doth so blot out sinne that it is the fruite of charitie towards our neighbour by which worke we testifie the faith and obedience which we owe to God P. Martyr in Rom. 9. Nether is proued out of this place If anie shall cleanse himselfe that men can cleanse themselues or make themselues honorable vessells Wherefore we must not gather more out of those words of Paul theÌ„ that such a cleansing is a signe whereby we iudge of the worthe or vnworthinesse of vessells in the Church Tilenus in Syntagmate c. 41. giueth this rule of deluding A generall of deluding words of Scripture all places of Scripture which teach that charitie hope feare or pennance doe iustifie to wit that ether by these names is vnderstood faith or that they onely declare iustification Scharpius de Iust Contr. 5. denieth that speach Luc. 8. They beleiue for a time or that 1. Tim. 1. They haue made shipwrack Faith 1. in shew of faith cap. 5. 6. they shall depart from faith They haue fallen from faith to be meant of true faith Nether will he haue that Ezech. 18. When a iust man shall turne himselfe Iust 1. in shew from iustice to be meant of one truely iust nor that Math. 18. When the vncleane spirit shall goe forth of a man to be meant of the Diuel truely gone forth Nor that Math 24. Charitie of manie shall wax could Of true charitie Nor that Galat. 5. Yee are fallen from grace of true grace Nor that Hebr. 6. Were illuminated or Hebr. 10. In which he was sanctified of truely illuminated or sanctified Nor that 2. Pet. 1. Forgetting the purgation c. and c. 2. A sowe washed c. of true purgation or true washing Nor finally that Actor 10. Simon beleiued of true faith And in like sorte Contr. 6. he denieth that Ioan. 12. Manie of the Princes beleiued and that 1. Cor. 13. If I haue all faith to be meant of true faith and Contr. 7. that Iacob 2. Not by faith onely of true faith And Contr. 12. When anie are saied to be perfect or iust as Gen. 6. 1.
Protest tormented with the words of Scripture 21. The Protestant interpreters do torment themselues in that Daniel seemeth to attribute redemption or remission of sinnes to mans iustice and works of mercie For they well admonish that it is repugnant to the chiefe point of our religion Daneus in c. 67. Enchir. Aug. saieth that saying of S. Iames We are not iustified by faith onelie doth this day tormeÌ„t manie so that some haue reiected the epistle others haue called it strawish Kemnice in loc to 2. tit de Argum. That saying of Daniel c. 4. seemeth very hard against free iustification The third way by which they tacitelie confesse that Protest forced to denie their doctrine their doctrine is contrarie to Scripture is because when it maketh for their purpose they denie that they teach manie of those points which in the former booke we haue clearelie shewed that they plainelie teach And because they do this so frequentlie as I need not bring manie examples thereof I will here cite onelie some few Touching God Pareus thus writeth Colleg. Theol. 9. disp 32. It is a slaunder that we simply say that God would and decreed that our first parents should fall See l. 1. cap. 2. art 5. Of Scripture thus Whitaker Cont. 1. q. 4. cap. 1. Our aduersaries attribute vnto vs this doctrine as if we saied that the Catholik Church could faile which is most false See lib. 1. cap. 8. art The same man q 3. cit c. 2. Our aduersaries slander vs when they say that we make such a Church which sometime is no where and can be seene of none See l. 1. c. 8. art 5. Touching the Eucharist Eliensis Resp ad Apol. Bellar. c. 1. We agree with you of the matter all the contention is about the manner A presence I say we beleiue nor lesse reall then you Perkins in Cath. refor Contr. 10. cap. 1. We beleiue and teach a reall presence of the bodie and blood of Christ in the Sacrament of the Supper and that not feigned but true and reall Argentinenses in Hospin part 2. Histor Be they accursed who will haue nothing to be exhibited here but a signe and figure And Hospinian himselfe Our men neuer denied that the bodie of Christ was truely in their Supper Beza l. qq saieth that it is a slander that they exclude Christ from their Supper Gratianus Antiiesuita p. 140. There is no controuersie whether the true bodie and blood of the Lord be contained in the Sacrament of the Eucharist Et Riuet tract 3. sec 12. The question betwene vs is not simply whether the bodie and blood of Christ be truely and really in this Sacrament Et Spalatensis libr. contr Suar. cap. 1. num 39. Who denieth that the Eucharist is the onely flesh and onely blood of our Lord Iesus Christ See the contrarie of all these lib. 1. c. 11. art 1. Touching faith thus writeth Peter Martyr in loc Class 3. § 24. We make faith hope and charitie three different things nether doe we confound them as our aduersaries accuse vs. See the contrarie lib. 1. c. 13. art 6. Of good works thus Tilenus in Syntag. cap. 46. It is a cruell slander of our aduersaries where they feigne that we teach that all the works of the iust be properly and simply sinnes Et Riuet tract 3. sect 31. None of ours saieth absolutely that all works are sinne nether say we that they are mingled with sinne absolutely See the contrarie lib. 1. c. 14. art 2. Touching good works in particular thus Riuet tract 1. sect 73. We reiect this position That it is one of the conditions necessarie to a Bishop that he be married See the contrarie lib. 1. cap. 15. art 4. Of reward thus the some Riuet 3. sect 39. We denie not the reward of good works See the contrarie lib. 1. c. 14. art 7. c. 18. arr 1. Of free will thus Serranus l. 3. cont Hayum Doth anie of ours denie or euer denied that those that are not regenerate doe fall to sinne of their prone and free will See the contrarie lib. 1. c. 16. art 14. But finally they doe plainely and expressely graunt that Protest confesse much of their doctrine to be against Scripture Of God manie points of Protestants doctrine are coÌ„trarie to Scripture For touching God thus writeth Confessio Saxon. c. God nether willeth sinne nor approueth nor helpeth it as it is written when the Diuel speaketh a lie he speaketh of his owne and 1. Ioan. 3. Who committeth sinne is of the Diuel Gerlachius tom 2. disput 15. It is impossible that God should will sinne of whome it is saied psalm 5. Thou art not a God that willeth ini-inquitie Et Polanus in Disput priuat p. 235. God nether willeth nor can will the ill of offence or sinne properly taken psal 5. vers 5. Melancthon in disput to 4. p. 623. The conference of the continuall doctrine in the writings of the Prophets and Apostles doth shew that God nether willeâ—â— nor worketh sinne as it is expressely saied Thou art not a Gad that willeth iniquitie And out of this same place Pareus in Colleg. Theol. 1. disp 2. proueth that Gods will is no efficient cause of sinne And yet Protestants teach both that God willeth sinne and worketh sinne See lib. 1. c. 2. art 1. 4. They teach also that God hath ordained and predestinated men to sinne l. 1. c. 2. art 5. of which doctrine Melancthon in disp to 4. p. 572. giueth this censure There are certaine frantike fellows much worse then the Stoicks who teach that God of himselfe doth ordaine and predestinate haynous sinnes and that he willeth them and not onely suffereth them And in locis tit de Causa Peccat Sinne is nether done of God nor ordained of him They teach that God commandeth vrgeth and tempteth to sinne lib. 1. cap. 2. art 7. Which is contrarie to Scripture by iudgment of Riuet tract 3. sect 33. The Scripture expressely saieth that God will not iniquitie that he commandeth none to doe ill that he cannot tempt to ill Moulins in his Bucler p. 97. God doth not stirre vp meÌ„ to doe ill as it is saied ps 45. Thou hast loued iustice and hated iniquitie Et Calu. in Math. 4. v. 1. Wherevpon we gather that tentations which incite vs to ill come not froÌ„ God They teach that God is not angrie with the faithfull when they worke iniquitie lib. 1. c. 2. art 11. Which to be contrarie to Scripture Protestants in Zanchius in Supplicat confesse in these words God doth threaten his anger to all the transgressors of his law and they cite thereto that Ps 5. Thou hast hated all that worke iniquitie They teach that God hath no will that all should be saued li. c. 2. art 19. Which is against Scripture as coÌ„fesseth Hemingius in these words in Enchir. clas 3. They accuse God of a lye whosoeuer thinke that he will not the saluation of some as farre as perteineth to
in Math. 6. v. 12. To remit sinne is nothing els but not to exact the punishment thereof Piscator in Thesibus l. 1. p. 428. The remission of sinne is nothing els but not to punish for sinne Kemnitius de Origine Iesuitarum c. de Peccato The remission of sinne is one thing the abolition is an other Or as Luther saied in the words cited It is one thing for sinne to be remitted an other to be taken away THE CONFERENCE Scripture expressely teacheth that God taketh away sinne putteth out sinne as a cloud or mist that he maketh our iniquities as farre from vs as the East is from the West that he found no iniquitie in Dauid that there is no damnation in them who are in Christ Iesus The same say Catholiks Protestants expressely teach that manie sinnes innumerable sinnes great sinnes worthie of death great filthinesse worthie the wrathe of God remaine truely remaine are continually in those that are iustified that sinne liueth and preuaileth in the regenerate that sinne is not taken away no sinne quite taken away that it is not made to be no more that remission of sinne is nothing but forgiuenesse of the punishment Which are so contrarie to Scripture as sometimes Protestants confesse it See lib. 2. c. 30. ART VI. WHETHER SINNES BE simply forgiuen SCRIPTVRE EXPRESSELY AFFIRMETH. Ioan. 20. v. 23. Whose sinnes you shall forgiue they are forgiuen Sinnes simply forgiuen them CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 5. de Amiss Grat c. 7. Nether can it be graunted without impietie that the sentence of the Apostle that there is no damnation in the Iustified is not simply true PROTESTANTS EXPRESSELY DENIE Pareus l. 5. de Amiss Gratiae c. 7. It is most true that sinnes Not simply forgiuen are not simply remitted but with continuall praier of remission Et l. 4. de Iustif c. 17. he saieth that Christ doth not absolutely cleanse his people The same teacheth Illyricus in Apologia Confess Antuerpiensis c. 3. and all Protestants who say as we haue seene before that sinnes remaine in the iustified and that they are still guiltie of sinne and deserue damnation and that remission of sinnes is nothing but forgiuenesse of punishment For if onely punishment be forgiuen the iustified if the sinne stil remaine in them by which they are guiltie and deserue damnation manifest it is that sinne is not simply remitted to them THE CONFERENCE Scripture simply saieth that sinne is remitted The same say Catholiks Protestants simply say that sinne is not simply remitted ART VII WHETHER ALL THAT ARE iustified be equally iust or holie SCRIPTVRE EXPRESSELY DENIETH. Iob. 1. v. 8. Hast thou considered my seruant Iob that there None like to Iob. is not the like to him on the earth a man simple and right and fearing God and departing from euill Numbers 12 v. 3. Moises was the mildest man aboue all men Moises mildest of all mē that dwelle vpon the earth Math. 8. v. 10. I haue not found so great faith in Israel Greatest faith Greatest loue Ioan. 21. v. 15. Iesus saied to Simō Peter Simon of Ihon louest thou me more then these Apoc. 22. v. 11. He that is iust let him be iustified yet and let the holie be sanctified yet CATHOLIKS EXPRESSELY DENIE C. Bellarm. l. 3. de Iustif c. 16. Lutherans teach that all iust men are equally iust so that none is iuster then an other nor the same increaseth in iustice PROTESTANTS EXPRESSELY AFFIRME Luther in Math. Math 7. to 7. fol. 96. A Christian is as good and Euerie Christian as holie is S. Peter holie as S. Peter and Paul nether is anie greater or better then he Postilla in Domin 24. S. Peter is not better then the theife on The B. Virgin excelleth not the sinner We are as holie as the Saints Better then they the crosse Marie the mother of God doth not excell Marie the sinner In festo Natiu Mariae We are as holie as Marie and the other Saints If they were now vpon earth they would not be ashamed to subiect themselues to me and to all and to honour vs as better then they Brentius homilia in die Visitationis Marie is not preferred before all weomen for her owne holinesse or other such like vertues Polanus in Disput priuatis periodo 1. disput 37. One is not None more iust then an other No lesse then Christ more iust then an other before God Pareus l. 2. de Iustif c. 7. By Christs iustice imputed to vs we are accounted no lesse iust then Christ himselfe at least keeping the proportion of the head and members THE CONFERENCE Scripture expressely saieth that there was none on earth like to Iob that Moises was the mildest man vpon earth that there was not so great faith in Israel as in the Centurion that Peter loued Christ more then others that the iust may be yet iustified The same say Catholiks Protestants expressely say that euerie Christian is as good and holie as the Apostles that we are as holie as our B. Ladie and the Saints in heauen that we are better then they that we are are as iust as Christ himselfe that one is not more iust then an other ART VIII WHETHER THERE IS ANIE iustice or grace inherent in the iustified SCRIPTVRE EXPRESSELY AFFIRMETH. Daniel 6. v. 22. My God hath sent his Angel and hath shut Iustice in Daniel vp the mouthes of the Lyons and they haue not hurt me because before him iustice hath beene found in me Luc. 1. v. 28. And the Angel being entred in saied vnto her B. Virgin full of grace Haile full of grace our Lord is with thee Act. 6. v. 8. And Steuen full of grace and fortitude Ephes 4. vers 24. Putte on the new man which according to God is created in iustice and holinesse of trueth 2. Tim. 1. v. 6. Resuscitate the grace of God which is in thee by Grace in Timothe the imposition of my hands CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Rom. 4. v. 2. The Scriptures plainely teach inherent iustice in man PROTESTANTS EXPRESSELY DENIE French Confession art 18. Casting away all opinion of vertues No opinion of vertue No iustice in vs. Not a crume of iustice or merits we rest altogether in the obedience alone of Christ Caluin in Rom. 8. v. 3. There can be no iustice in vs. In Gal. 3. v. 6. Seing men haue no iustice in them they get it by imputation De caena p. 2. There is none of vs who can finde anie crūme of iustice in himselfe There is no good in vs. Et in Confess fidei p. 158. We openly confesse that there is nothing in vs which if God looke vpon he may not iustly condemne Beza in Confess cap. 4. sect 8. Faith compelleth vs to confesse Nothing in vs but cause of damnatiō that there is nothing in vs besides causes and proofes of damnation Humfrey ad Ration 2. Campiani p. 142.
As for infused Not anie iustice grace that is inherent iustice we say and teach that no gotten habit no ingrafted vertue no infused qualitie not any iustice by which we may be iustified before God is inherent in vs but that there is ingrafted and inherent all wickednesse all rebellion and stubburnesse of the flesh Pareus lib. 2. de Iustificat cap. 7. We are void of inherent We are void of inherent iustice iustice therefore we need imputed iustice lib. 3. cap. We haue already shewed that there is no inherent iustice in the iudgment of God THE CONFERENCE Scripture expressely saieth that there was iustice in Daniel before God that our B. Ladie and Saint Steuen were full of grace that grace was in Timothe that we must putte on the new man who is created according to God in iustice of trueth that is true iustice The same say Catholiks Protestants expressely say that there is no iustice in vs before God there can be no iustice not a crumme of iustice no vertue no good nothing but cause of damnatiō and which deserueth to be damned ART IX WHETHER IVSTICE INHErent in vs can be imputed to vs SCRIPTVRE EXPRESSELY AFFIRMETH. Psal 105. v. 30. Phinees stood and pacified and the slaughter Zeale imputed to iustice ceased and it was reputed to him vnto iustice Rom. 4. v. 3. Abraham beleiued God and it was reputed him Also faith to iustice v. 5. To him that worketh not yet beleiueth in him that iustifieth the impious his faith is reputed to iustice v. 9. We say that to Abraham faith was reputed to iustice And in like sorte v. 4. it is saied that reward is imputed to the worker and v. 8. that sinne is imputed to the sinner CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Rom. 4. ver 2. Dauid the Prophet most expressely saieth that the zeale of the honor of God and of his law in Phinees was reputed him to iustice PROTESTANTS EXPRESSELY DENIE Pareus l. 2. de Iustif c. 3. What inhereth is not imputed For No inherent thing imputed that is properly imputed which is not had That is not imputed which is had according to Pauls discourse l. 3. c. 1. What inhereth is not imputed Piscator in Thesibus l. 2. pag. 68. If any say Reward is imputed according to debt abuseth the word Imputed And pag. 72. It implieth contradiction that inherent iustice should be imputed Moulins in his Buckler art 19. sect 31. It is certaine that faith as it is a vertue inherent in vs cannot be imputed to vs Our actions are not imputed for they are not our actions or vertues but of others which are imputed to vs. THE CONFERENCE Scripture plainely saieth that the zeale of Phinees was imputed to him for iustice that Abrahams beleife was reputed to him that the faith of the beleiuer is reputed to him The same say Catholiks Protestants plainely say that what inhereth is not imputed that inherent vertue cannot be imputed that it implieth contradiction that inherent iustice should be imputed ART X. WHETHER THE IVSTIFIED be infallibly certaine and by diuine faith that they are iustified SCRIPTVRE EXPRESSELY DENIETH. Eccles 9. ver 1. Man knoweth not whether he be worthie of None knoweth that he is worthie of loue Or whether he be simple loue or hatred but all things are reserued vncertaine for the time to come Eccles 5. v. 5. Of sinne forgiuen be not without feare Iob 9. v. 21. All though I shall be simple the selfe same shall my soule be ignorant of Hier. 17. v. 9. The hart of man is peruerse and vnsearchable None knoweth his owne hart who shall know it CATHOLIKS EXPRESSELY DENIE Councel of Trent Sess 6. cap. 9. None can know with certaintie of faith which cannot be deceaued that he hath obtained grace PROTESTANTS EXPRESSELY AFFIRME Commonly they teach that euerie faithfull man is iustified by a speciall or peculiar faith wherewith he beleiueth that his sinnes are forgiuen For thus they professe in Confess Augustana apud Melancthonem to 3. art 4. They We are iustified by beleiuing our selues to be such are iustified when they beleiue that they are receaued into grace and that their sinnes are remitted for Christ This faith God imputeth for iustice Et art 5. God iustifieth those who beleiue that they are receaued into grace for Christ And Apologia Confess Augustanae c. de Iustificat This Speciall faith of our owne iustification iustifieth vs. speciall faith wherewith euerie one beleiueth that his sinnes are remitted for Christ and that God is appeased and pacified for Christ obtaineth remission of sinnes and iustifieth vs. And c. de Paenitentia Remission of sinnes cometh by that speciall faith wherewith euerie one beleiueth that his sinnes are forgiuen him for Christ Whitakerus ad Ration 8. Campiani p. 41. Whosoeuer beleiueth that his sinnes are remitted this verie faith absolueth him The same teach commonly all Protestants and manie of them are named in my Latin booke And because it is well enough knowne I will alledge no more of their sayings to prooue that they thinke themselues to be iustified by a speciall faith wherewith they beleiue that they are iustified Whitaker Concione vlt. This one thing I say Whosoeuer We haue certaine faith of our iustification denie vs to be certaine of our saluation with certaintie of faith leaue vs no faith l. 8. cont Dur. sect 47. None are iustified but who know that they are iustified Iuel Defense of the Apologie pag. 149. Our people be As certaine as if Christ saied so to vs. so certaine of the remission of their sinnes in the blood of Christ as if Christ himselfe were present and spoake it to them Perkins de Baptismo tom 1. col 820. He beleiueth not the Ghospell vnlesse he likewise be perswaded that he is the sonne of God And same ibid. col 206. The true faithfull are certaine by faith that their sinnes are forgiuen them Rainolds thesi 2. p. 71. That they are elect faith perswadeth euerie pious man touching himselfe and charitie touching others Luther in 1. Petri 1. to 5. Thou must beleiue that thou art a We must beleiue that we are Saints Saint and that with so great certaintie and constance that thou fearest not to leese thy life for it In Psal 14. to 3. f. 245. It can be no waies faith vnlesse it be an vndoubted opinion wherewith a man is certaine aboue all certaintie that he pleaseth God and hath him propitious in good and indulgent in euill Caluin in Math. 21. v. 21. Christ doth not acknowledge that No beleiuer without speciall faith anie beleiue but such as without doubt do thinke that God is propitious to them The same he hath in Rom. 1. v. 6. 3. Instit c. 2. § 16. In Antidoto Concilij Sess c. 10. What lewdnesse I pray is it that none can know by certaintie of faith that he hath obtained grace And in Catechismo cap.