them Math. 7. ver 21. He that doth the will of my Father Some do his will which is in heauē he shall enter into the kingdome of heauen c. 11. v. 30. My yoke is sweet and my burden light Rom. 8. v. 4. God sending his Sonne in the similitude of the Iustification of the law fulfilled in vs flesh of sinne euen of sinne damned sinne in the flesh that the iustification of the law might be fulfilled in vs. c. 13. v. 8. He that loueth his neighbour hath fulfilled the law Gal. 5. ver 14. All the law is fulfilled in one word Thou shalt The law fulfilled in loue loue thy neighbour as thy selfe 1. Ioan. 2. ver 4. He that saieth he knoweth him and keepeth not his commandments is a lier and the trueth is not in him c. 5. v. 3. This is the charitie of God that we keepe his commandmēts and his commandments are not heauie CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 6. c. 11. No man must vse that temerarious speach and condemned of the Fathers vnder a curse That Gods commandments are impossible to be kept of a iustified man For God commandeth not impossble things but by commanding he admonisheth to doe what thou canst and to aske what thou canst not and helpeth that thou maiest PROTESTANTS EXPRESSELY DENIE Whitaker l. 1. cōt Dureū sect 9. Thou cāst doe nothing lesse We can not fulfill the law the fulfill the law No man can obey the law And Contr. 2. q. 6. c. 3. he auoucheth it to be a foundation of Christian religion That Gods law cannot be fulfilled of vs and ib. q. 5. c. 7. saieth that the contrarie is Pelagian heresie Perkins de Baptismo to 1. col 833. The Papists thinke that a man in this life can obserue and fulfill the law Confession of Auspurg cap. 6. So great is the weaknesse of No man can satisfie the law mans nature as no man can satisfie the law Apologie of England We say that in this life we can no way satisfie the law Luther de libertate to 2. fol 4. All the commandments are All the commandments are impossible are alike impossible vnto vs. In Gal. 3. f. 329. The law exacteth impossible things Caluin in Antidoto Concilij Sess 10. cap. 12. They bring nothing which helpeth their wicked opinion of the possible obseruation of the law In Luc. 10. v. 26. It is impossible for vs to performe The law is impossible to be kept that which the law commandeth In Actor 15. v. 10. It is manifest that the law is impossible to be kept Beza in Luc. 18. v. 22. No man can keepe one commandment so as the law prescribeth In Rom. 10. ver 6. The law proposeth not heauen but vnder an impossble condition Daneus Contr. de Baptismo c. 15. It is altogether impossible Altogether impossible to keepe the commandments Contr. 5. p. 974. Bellarmin saieth that is easie for him that hath charitie to keepe the law I answere that euen to him it is impossible Adamus Francisci in Margarita Theol. loco 5. Albeit Euen with God his grace regenerate men be holpen and gouerned of the Holie Ghost yet they are hindred by the remnants of sinne that they cannot satisfie the law CONFERENCE OF THE FORESAIED WORDS Scripture expressely saieth that Gods commandments are not heauie that his burden is light that who loueth his neighbour fulfilleth the law that God will make vs to keepe his iudgments that he sent his Sonne that the iustification of the law might be fulfilled in vs. The same say Catholiks Protestants expressely say that no man can satisfie the law that the law is impossible euen to a iustified man that the law is impossible that all the commandments are a like impossible that no one can be kept that the law proposeth not heauen but vnder an vnpossible condition that the doctrine of the possible obseruation of the law is wicked ART II. WHETHER EVER ANIE HAVE kept Gods law SCRIPTVRE EXPRESSELY AFFIRMETH. Psalm 118. vers 55. I haue beene myndfull in the night of thy Dauid kept Gods law name o Lord and haue kept thy law Luc. 1. v. 6. And they were both iust before God walking in Also Zacharias and Elizabeth all the commandments and iustifications of our Lord without blame Ioan. 17. v. 6. Thyne they were and to me thou gauest them And the Apostles and they haue kept thy word Act. 13. v. 22. I haue found Dauid the sonne of Iesse a man according to my hart who shall doe all my willes 1. Ioan. 3. v. 22. Whatsoeuer we shall aske we shall receaue of him because we keepe his commandments Apoc. 3. v. 10. Because thou hast kept the word of my patience and I will keepe thee from the houre of tentation c. 14. v. 12. Here And Saintes is the patience of Saintes who keepe the commandments of God and the faith Iesus CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 6. ca. 16. We must beleiue that nothing wanteth to the iustified that they may not seeme to haue fully satisfied the law of God according to the state of this life with those workes which are done in God PROTESTANTS EXPRESSELY DENIE The Confession of Scotlond artic 15. We affirme that None but Christ hath kept the law none on earth Christ onely excepted in worke and indeed so performeth and shall performe that obedience to the law which the law requireth Confession of Auspurg c. de operibus Saintes do not satisfie Not Saintes the law Confession of Bohemia art 7. We teach that there is none who in deeds doeth fulfill the precepts of the law Luther in Gal. 3. to f. 3. 343. Moises requireth a worker who perfectly doth the law But where shall we haue him No where In. c. 4. f. 393. No man doth the law Caluin in Rom. 13. vers 8. No man performeth the law nor euer performed it In Act. 15. v. 10. The faithfull after they are regenerate with the spirit of God do giue themselues to the iustice of the law but yet they performe not all but halfe and much lesse then halfe In Gal. Gal 3. v. 10. It is cleare that neuer anie was found or can be fouud who fulfilleth the law In vers 12. There is none who doth the workes of the law The like he hath in Antidoto Concil sess 6. c. 12. In 3. Instit c. 17. § 3. 13. THE CONFERENCE Scripture expressely saieth that Dauid kept Gods law did all his wills that Zacharias and Elizabeth walked in all Gods commandments without blame that the Apostles kept Gods word that Saintes haue kept Gods word and commandments The same say Catholiks Protestants expressely say that none besides Christe gaue that obedience to the law which it requireth that no man in deed hath fulfilled the law that no man satisfieth the law that the regenerate do much lesse then halfe of the law ART III. WHETHER EVER
because you haue loued me Protestants The obedience which the faithfull giue to him is not so much a cause why he continueth his loue towards them as an effect of his loue See art 17. Scripture When you shall haue done all things that are commanded We ought to doe good workes you say we are vnprofitable seruants we haue done that which we ought to doe Protestants Thou owest nothing to God but faith This phrase We ought not of the law A faithfull man ought to doe good workes belongeth not to Christians See more art 18. Scripture I haue inclined my hart to do thy iustification for We may doe good for reward We may not euer for reward Protestants If thou pray fast c. Beware thou doest it not for that end that thou maiest reape anie temporall or eternall profit See more art 19. CHAPTER XV. OF GOOD VVORKES IN PARTICVLER SCripture I say to the vnmaried and to widous It is good for It is good not to marrie them if they so abide Protestants It is not good for a man to be single for it is not It is not good pleasant not honest nor profitable See more art 1. Single life counsâ—lled Noâ— counselled Scripture Art thou loose from a wife Seek not a wife Protestants Paule will haue vniuersally all to be married God pronounceth the sentence that he will haue none to be vnmarried See more art 4. Scripture He that ioyneth his virgin in matrimonie doth Virginitie is a vertue well and he that ioyneth not doth better Protestants Virginitie is no vertue but a thing indifferent Not a vertue We thinke that virginitie is nothing See more articul 2. Scripture He that ioyneth his virgin in matrimonie doth Virginitie better then marriage Not better well and he that ioyneth not doth better Protestants Single life in it selfe is much more baser then marriage To beget children is the cheefest worke after preaching See more art 3. Scripture Who departed not from the temple by fastings and Fasting seruice of God praiers seruing night and daye Protestants Fasting of it selfe is an indifferent thing It is a No seruice of God naughtie superstition to thinke that fasting is a parte of Gods seruice See more art 5. Scripture This kinde of Diuels is not cast out but by Fasting driveth away Diuels It driueth theÌ„ not praier and fasting Protestants The ridiculous Papists make fasting an antidote to driue away Diuels See art 6. Scripture I Daniell mourned the dayes of three weeks desiderable Choice of meats good bread I did not eate and flesh and wine entred not into my mouth Protestants We hould this distinction of meats to be foolish Not good and wicked Choice of meates vpon certaine dayes S. Paule attributeth to the doctrin of Diuels See more art 7. Scripture I desire that praiers be made for all men Praier to be made for all Not for all Protestants Nether must we pray for euerie one We must not make praiers for the sinnes of the reprobates See more artic 8. Scripture It is a holie cogitation to pray for the dead that Good to pray for the dead they my be loosed from sinnes Protestants We detest praiers for the dead That forme of Not good praier God giue the dead a happie resurrection is to be reiected Praier in an vnknowne language good See more art 9. Scripture saieth of one praying in the Church in an vnknowne tongue Indeed thou giuest thankes well Protestants We detest praiers in an vnknowne tongue It is Not good repugnant to Scripture and contrarie to sense of nature See more art 12. Scripture Vow ye and render to our Lord your God Vowes good Not good Protestants Vowes are against the ordinance of God vowes do not become Christians See more art 14. Scripture If thou will be perfect goe sell all thou hast Forsaking of riches counselled Not counselled and giue to the poore and thou shalt haue treasure in heauen Protestants The forsaking of goods hath no commandment nor counsell in Scripture See more art 16. Scripture Almes deliuereth from all sinne and from Almes deliuereth from death Not from death Penall workes a parte of pennance No parte of pennance death Protestants Almes deliuereth not from temporall death nor from eternall death See more art 15. Scripture If in Tyre and Sidon had beene wrought the miracles that haue bene wrought in you they had done pennance in hairecloth and ashes Protestants Ashes sackcloth was no parte of pennance Sackcloth and ashes are only an externall signe of pennance See more art 18. Scripture The child grew and was strengthned in spirit Eremiticall life good and was in the deserts vntill the daye of his manifestation in Israel Protestants Eremiticall life is clownish sauage and farre Not good from ciuilitie See more art 20. Scripture God saw their Niniuites workes that they were The Niniuites peÌ„nance true Not true conuerted from their euill way c. Protestants The pennance of the Niniuites was not true pennance See more art 19. CHAPTER XVI OF SINNE SCripture He that committeth sinne is of the Diuell Great sinners are of the Diuell Not all Protestants Nether the faithfull who sinne by chance or of them selues by weaknes but such as giue them selues to sinne serue the Diuell and ought to be called Sonnes of the Diuell See more art Scripture You are euacuated from Christ that are iustified Sinne putteth out of grace in the law you are fallen from grace Protestants Not anie enormious sinne obscureth grace much It putteth not lesse extinguisheth it The faithfull sinne but fall not from grace See more art 6. No murderer hath life Some murderer hath Iustice standeth not with sinne It standeth with sinne Sinne to be redeemed with almes Not to be redeemed with almes Sin purged by workes Not purged by them Great sinne seperateth from God Seperateth not Sinne cause of damnatioÌ„ Scripture No murderer hath life euerlasting abiding in him selfe Protestants Dauid a murderer was not yet quite spoiled of spirituall life not yet depriued of iustification See more art 6. cit Scripture What participation hath iustice with iniquitie Protestants Sinne dwelleth together with iustice in vs. A worke is partly good partly euill See more art 7. Scripture Redeeme thou thy sinnes with almes Protestants Should not Christ haue died in vaine for sinnes if sinnes could be redeemed with almes See more art 8. Scripture By mercie and faith sinnes are purged Protestants If purging of sinnes be giuen to mens workes then is Christ dead in vaine See art 8. cit Scripture Nether fornicatours nor adulterers shall possesse the kingdome of God Protestants Sinne shall not drawe vs from Christ though we commit fornication or murder a thousand times a daye See more art 9. Scripture Departe from me ye accursed into euerlasting fire for I was an hungred and you gaue me not to eate Protestants Those
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
but matter of doubting and despairing that if we looke to them we must not onely doubt but despaire of saluation ART XVII WHETHER GOOD WORKES be a cause why God loueth vs SCRIPTVRE EXPRESSELY AFFIRMETH. Ioan. 16. v. 27. For the Father himselfe loueth you because God loueth vs because we loue Christ Because we keepe his cōmandments you haue loued me and haue beleiued that I comeforth from God cap. 15. ver 10. If you keepe my precepts youe hall abide in my loue as I also haue kept my Fathers precepts and do abide in his loue Act. 10. v. 36. In euerie nation he that feareth him and worketh iustice is acceptable to him CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Ioan. 16. v. 27. Christ plainely saieth that his disciples loue was a cause why God loued them with this kind of loue PROTESTANTS EXPRESSELY DENIE Caluin in Ioan. 15. v. 10. The obedience which the faithfull Good workes no cause of Gods loue towards vs. giue to him is not so much a cause why he continueth his loue towards them as an effect of his loue Et in cap. 16. v. 17. We are here saied to be loued of God whiles we loue Christ because we haue a pledge of his fatherlie loue THE CONFERENCE Scripture plainely teacheth that God loueth vs because we loue and beleiue in Christ that God continueth his loue towards vs if we keepe his commandments The same say Catholiks Protestants plainely say that our obedience is no cause why God continueth his loue towards vs that we are not loued of God because we loue Christ ART XVIII WHETHER WE OVGHT to do good workes SCRIPTVRE EXPRESSELY AFFIRMETH. Luc. 17. v. 10. When you shall haue done all things that are We ought to doe good workes commanded you say we are vnprofitable seruants we haue done that which we ought to do 1. Ioan 2. v. 6. He that saieth he abideth in him ought euen as he walked himselfe also to walke Et c. 3. v. 16. And we ought to yeeld our liues for the brethren Et c. 4. ver 11. If God hath so loued vs we also ought to loue one an other CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 6. Can. 20. If anie shall say that a man iustified and neuer so perfect is not bound to the keeping of the commandments of God and the Church but onely to beleiue be he accursed PROTESTANTS EXPRESSELY DENIE Tindal cited in Caluinoturcismo l. 4. c. 22. Thou owest nothing We owe nothing to God but faith to God but faith that thou maest confesse Christ Iesus and beleiue him to haue risen from the dead for so thou shalt be safe in all other things God hath made it free to the to follow thine owne will Luther Postilla in Dom. 3. Aduentus f. 39. All workes besides God requireth nothing but faith Workes are indifferent faith are to be done to our neighbour because God requireth nothing of vs but faith with which we giue him his honour In Gal. 2. to 5. f. 223. Christ hath so abrogated the workes of the law as they may be held indifferently but they bind no more Againe We are not tyed to any externall worke at all but free to any We are free to all workes To all things worke towards any man at any time or manner whatsoeuer A Christian is wholy free to all things doing or omitting as the occasion serueth or wanteth Psal 5. to 3. f. 171. Take this rule where Luthers rule of doing good the Scripture commandeth a good worke to be done do thou so vnderstand that it forbiddeth thee to do a good worke Et apud Kemnitium in locis part 2. tit de operibus p. 73. This phrase of the law A faithfull man ought to do good workes belongeth A Christian ought not to doe good not to Christians And apud Schlusselburg to 7. Catal. Haeret p. 193. We fight as well against good workes as against sinnes And l. de votis apud Coccium to 1. p. 1113. The doctrine Luther fighteth against good workes of workes is necessarily the doctrine of diuels Postilla in Natali Christi ib. Good workes are a couer of filthinesse and hypocrisie Et Serm. de Nouo testamento seu de Missa Let vs beware Bewareth of good workes of sinne but much more of good workes and laws and let vs attend to Gods promise and faith Ministri Electorales in Colloq Aldeburg p. 286. haue these words Gallus affirmed that Luther could hardly beare these propositions Good workes are necessarie A Christiā ought A Christian ought not do doe good workes to do good workes Et p. 128. Gallus Otto and manie other men do openly and bitterly reiect as false and improper this speach Good workes are necessarie and denie that Christians ought to doe good workes Liber Concordiae c. 4. Some haue disputed that good workes Good workes are free are not necessarie but free and voluntarie And some haue earnestly contended that new obedience is not necessarie in the iustified Melancthon in Resp ad Art 24. Bauar to 4. Some Protestants New obediēce not due denie this proposition New obedience is due because it is voluntarie Illyricus apud Schiusselburg to 7. Catal. Haeret. p. 271. condemneth Maior because he teacheth Good workes are necessarie to saluation by reason of debt Et in Apologia cont No debt Tiletan c. 6. All the obedience which Christ properly requireth of those that are to be saued is onely to beleiue in him and to runne to free bankets to which we are inuited of him Pareus l. 4. de Iustific c. 1. confesseth that this is the doctrine Good workes pertaine not to the kingdome of Christ Belonge to Satan We must pray to haue no good workes of the rigid Lutherans Good workes and new obediēce partaine not to the kingdome of Christ but to the world Christiās with their good workes belong to Sathan good workes are so farre from being necessarie as that they hinder saluation and be pernitious We ought to pray God that we perseuere to the end in faith without all good workes And the same speaches of theirs are repeated out of Colloq Aldeburg by Coccius to 1. p. 1113. Zuinglius l. de Relig. c. de Merito The Prophets do vehemently vrge to good workes but whom those that beleiue not well Caluin in Ioan. 6. v. 29. This alone doth God aske of vs that God requireth onely faith we beleiue THE CONFERENCE Scripture expressely saieth that we ought to do the workes which are commanded vs that we ought to walke as Christ walked that we ought to giue our liues for our brethren that we ought to loue one an other The same say Catholikes Protestants expressely say that a Christian ought not to doe good workes that good workes are indifferent free voluntarie not necessarie and compell no more that a Christian is indifferent to all good workes not tyed to doe good workes
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.
ANIE HAVE loued or followed God in all their hartes SCRIPTVRE EXPRESSELY AFFIRMETH. Deut. 30. v. 6. Our Lord thy God will circuncise thy hart and God will make vs to loue him in all our hart Dauid did so the hart of thy seed that thou maiest loue our Lord thy God in all thy hart and in all thy soule that thou maiest liue 3. Reg. 14. vers 8. Thou hast not beene as my seruant Dauid who kept my commandments and followed me in all his hart doing that which was well liked in my sight 3. Reg. 8. v. 23. Lord God of Israel who keepest couenant and mercie with thy seruants that walke before thee in all their hart 4. Reg. 23. v. 25. There was no king before him Iosias like Iosias followed God in all his hart to him who returned to our Lord in all his hart and in all his soule and in all his power according to all the law of Moises Daniel 3. 41. Azarias thus praieth And now we follow thee Also Azarias in all our hart and feare thee and seeke thy face Psal 118. v. 10. With my whole hart I haue sought after thee And Dauid CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 1. de Amiss Gratiae c. 12. Luke writeth of Zacharias and Elizabeth that they walked in all the commandmēts and iustifications of our Lord nether would they be saied to haue walked in all the commandments who had neglected the first and greatest which is of louing God with all the hart PROTESTANTS EXPRESSELY DENIE The Apologie of the Confession of Auspurg c. de Resp ad Argumenta No man feareth so much loueth God so much beleiueth God so much as he ought Luther in Gal. 5. to 5. f. 417. Thou shalt not find one on earth who so loueth God and his neighbour as the law requireth Postilla None can loue God in all his hart in Dom. 10. post Trinit f. 315. He requireth that we loue him with all our hart which no mortall man can performe Brentius homilia 1. in Dom. 13. post Trinit None was euer found amongst the Saintes who loued God perfectly with all his soule Caluin 2. Instit c. 7. § 5. I say there was no Saint who whilest No Saint euer loued God in all his hart he was in this mortall life attained to that hight of loue that he loued God with all his soule with all his hart with all his power Pareus l. 4 de Iustif c. 11. Such loue of all his soule none of the Saintes had or can haue in this infirmitie Daneus Contr. 5. p. 973. That this precept Thou shalt loue God c. can be fulfilled both vnder the ould and the new testament and that God promised it Deuter. 10. v. 12. 30. v. 6. Hier. 24. v. 7. is most false THE CONFERENCE Scripture expressely teacheth that God will make the faithfull to loue him with all their hart that the three children followed God in all their hart that Dauid sought God in all his hart that God vseth mercie to them who walke before him in all their hartes that Iosias returned to God in all his hart in all his soule in all his power and according to all the law of Moises The same say Catholiks Protestants expressely teach that there is not one who loueth God so as the law requireth that no Saint loued God with all his hart that no Saint euer had the loue God in all his hart ART IV. WHETHER GODS LAW BE in the hartes of anie SCRIPTVRE EXPRESSELY AFFIRMETH. Hierem. 31. v. 33. I will giue my law in their bowels and in their Gods law in the hart of some hart I will write it Psal 36. 31. The law of God in his hart Deut. 30. v. 14. But the word is very neare thee in thy hart and in thy mouth to doe it The same Rom. 10. v. 6. CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Rom. 10. vers 6. The Scripture here saieth plainely The word is neare that is the commandment of the law to doe it This is not true saieth the Heretike and the word of the law or the cōmandment of the law is not properly in our hart PROTESTANTS EXPRESSELY DENIE Caluin in Rom. 10. v. 6. Euen after regeneration the word Gods law in the hart of none of the law cannot be properly saied to be in our hart because it requireth perfection frō which the faithfull themselues are farre of The same say others who teach that the law is impossible For if it be impossible it is not in our hartes THE CONFERENCE Scripture expressely saieth that Gods law is in our bowels is written in our hartes is in the harts of some The same say Catholiks Protestants expressely say that the law of God is not properly in the hart of anie ART V. WHETHER WE PRAY THAT we may fulfill Gods law SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 6. v. 10. Thy will be done in earth as it is in heauen We pray to fulfill Gods law CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 1. de bonis operibus in part cap. 6. We pray that Gods helpe and grace be giuen vs whereby we may and will fulfill Gods commandments PROTESTANTS EXPRESSELY DENIE Perkins in Gal. 3. to 2. col 135. We do not pray that we may We pray not so fulfill the law but that we may endeauour according to our strēght to fulfill it Caluin in Math. 10. v. 6. It sufficeth that with desire we testifie that we hate whatsoeuer is against the will of God In like sorte Daneus in orat Dom. and others who teach that it is impossible to fulfill the law For no man praieth for that which he knoweth to be impossible THE CONFERENCE Scripture expressely biddeth vs pray that Gods will be done in earth as it in heauen where doubtles it is fulfilled The same say Catholiks Protestants expressely teach that we do not pray that we fulfill Gods law that it sufficeth to testifie that we hate what is contrarie to Gods law Which is so contrarie to Scripture as sometimes Protestants themselues confesse it See lib. 2. c. 30. ART VI. WHETHER THE KEEPING OF the law be necessarie to saluation SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 19. v. 17. If thou wilt enter into life keepe the commandments Keeping of the law necessarie to saluation Ioan. 15. ver 10. If you keepe my precepts you shall abide in my loue CATHOLIKS EXPRESSELY AFFIRME D Stapleton in Math. 19. v. 17. This doctrine of Christ doth manifestly shew that the keeping of Gods commandments is necessarie to euerlasting life PROTESTANTS EXPRESSELY DENIE Luther in Galat. 2. tom 5. f. 311. The Papists teach Faith in Not necessarie Christ iustifieth but with all the commandments of God must be kept because the Scripture saieth If thou wilt enter c. There Christ is streight denied and abolished Caluin in Math. 19. ver 17. This answere of Christ is legall That none is accounted iust before God vnlesse he
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
his commaÌ„dements which it saieth plainely but onely that they ought to keepe them Wherefore I thus argue They who besides the foresaied direct opposition to the expresse words of holie writt are also forced to expound that by Ought to be which the Scripture plainely saieth Is contradict the true meaning of the holie Scripture Protestants doe so Thererefore c. CHAPTER XIV THAT WORDS OF SCRIPTVRE SIGnifying a true thing they expound of an apparent or shew MY 19. proof shal be because words of Scripture which signifie a true thing Protestants are compelled to expound of an apparent or shew before men Thus they delude the words of Scripture which teach that Sacraments or good works doe iustifie or redeeme sinnes that euill or reprobate men may beleiue or be in the Church that reprobates may be iustified doe good workes and the like When the Scripture saieth 10. v. 10. With the mouth confession is made to saluation Luther apud Schlusselburg to 7. To saluation 1. to a signe thereof Catal. p. 234. answereth to wit to testifie saluation obtained by faith Kemnitius ib. p. 559. Paul speaketh so that confession saueth to shew what kind of faith obtaineth eternall life to wit firme and effectuall Wigandus ib. p. 746. The sense is By faith saluation is apprehended but by month is manifested and confession of saluation vttered Et P. Martyr in 1. Cor. 12. Saluation is attributed to confession because thence it beginneth to be declared as by an outward signe He would 1. He made such shew Luther in Postilla in Festo Stephani writeth thus What he here saieth How often would I gather together thy children as c. signifith that God delt so with the Iews as no man could thinke or imagin otherwise then that the earnestly would gather them For he behaued himselfe as a man should who indeed would it And Postilla in Dom. 1. Aduentus those words Redeeme thy sinnes by almes he thus expoundeth Shew that they are blotted out And Dom. 4. post Trinit those words Luke 6. Forgiue and yee shall be forgiuen in this sorte If I forgiue that forgiuenesse maketh meassured of the sinceritie of my faith and certifieth me and declareth my faith And in Dom. 9. Make your selues freinds of the mammoÌ„ of iniquitie that is by outward almes openly shew your faith whereby you may get freinds that poore men may be witnesses of your manifest worke that you beleiue sincerely Schlusselburg tom 7. Catal. p. 235. writeth thus Sorrow Worketh 1. sheweth according to God worketh pennance of worke to saluation that is according to Luthers interpretation is such a worke as testifieth of saluation And pag seq The saying of Ioel Euerie one that calleth vpon the name of the Lord shal be safe hath this meaning that calling vpon the Lords name is a testimonie of saluation receaued by faith Brentius homil 1. in Dom. 13 post Trinit writeth that that speach of Iosias 4. Reg. 23. He returned to our Lord in all his heart is to be vnderstood what Iosias was in the iudgement of men for the gouernement of his kingdome not what he was in the iudgment of God for his priuate faultes Reineccius to 4. Armat c. 15. those words Rom. 2. Gentils who haue not the law doe naturally the things of the law expoundeth of politike philosophicall and Pharisaicalliustice Kemnitius in locis tit de Argument part 2. saieth that those words Deuter. 6. It shal be iustice to vs before God if Iustitie 1. in title we keeepe his commandments are ether meant of legall iustice or that though our iustice be vncleane yet God giueth it the title of Iustice He would say that the keeping of the commandements is ether onely legall iustice or onely iustice in name sake And of the fast of Phinees he saieth of it selfe it could not haue the title of iustice but was reputed as a deed iustly done Herbrand in Compend Theol. loco de bonis oper If the letter Redeeme thy sinnes by almes be vrged it is cleare that the sense of those words are contrarie to the scope of the whole Scripture and to the analogie of faith But this is the proper and true meaning of the place of Daniel Beleiue God to be Redeemâ— 1. Shâ—w â—hy faith be angrie with sinne and to be appeased with the iust that is the beleiuers and shew this faith to be true by workes In like sorte speaketh Hunnius l. de Iustif p. 198. of those words Tobie 4. Almes deliuereth from all sinne and from death Zuinglius respons ad Confess Lutheri tom 2. fol. 477. Those sayings of Paul which he allledgetb out of Ephes 5. and Cleanse 1. Signifie cleansing Tit. 3. of the waters cleansing by the word and of the lauer of regeneration they vndestand not to be enallages that is changings of functions by which it vseth to be attributed to signes which they signifie onely Caluin in Ioan. 15. v. 2. those words Euerie branch in me c. expoundeth thus I answere manie are held by the opinion of meÌ„ to be the vine which indeed haue no roote in the vine In c. 16. vers 27. We are saied to be loued of God whiles we loue In. 1. in mens opinion Christ because we haue a pledge of his fatherlie loue In Actor 8. v. 13. He beleiued he expoundeth He thought he beleiued In Iust 1. in outward shew Ezech. 18. ver 24. How doth Ezechiel meane that the iust fall away This question is soone answered because he treateth not of the liuelie roote of iustice but of the outward shew or apparence In Ephes 5. v. 26. That Paul saieth we are washed by baptisme is because there God testifieth our washing vnto vs and with all doth what he sheweth In Colos 2. v. 12. We are buried together with him by baptisme he speaketh after his manner attributing the efficacie to the Sacrament lest it should in vaine signifie that which is not In Iacob 2. vers 23. He is iustified by workes Iustified 1. Knowne that is by the fruites his iustice is knowneand approued De Praedest pag. 714. It is no meruaile if the Scripture esteeming Sauls workes by the outward shew commendeth his innocencie and honestie Et 3. Instit c. 4. § 36. That to redeeme Dan. 4. is rather referred to men then to God And the same he saieth of that of Salomon Charitie couereth sinnes and of other such places Beza in Colloq Montisbel p. 388. We say that baptisme of water is the lauer of regeneration that is signifieth the inward RegeneratioÌ„ 1. Signe thereof regeneration In 1. Tim. 4. v. 1. It is one thing truely to embrace Christ an other onely with mouth to professe Christ with Simon Magus and Iudas and yet these are saied euen to beleiue to wit according to the common vse of speach because they seeme to beleiue In Math. 19. ver 2. If thou wilt be perfect c. That is if thou wilt
Infants are saued by Gods election albeit they be taken out of this life not only without baptisme but also without faith See more art 15. Scripture What shall it profit if a man say he hath faith but hath not workes Shall his faith be able to saue him Protestants Faith iustifieth without good workes Faith void of good workes is imputed to iustice See more art 17. Scripture Whosoeuer beleiueth that Iesus is Christ is borne of God Abraham beleiued and it was imputed him to iustice Protestants Faith doth not iustifie vs by the worke beleife Not iustifieth See more art 18. Scripture To him that beleiueth in him who iustifieth the Faith reputed to iustice impious his faith is reputed to iustice Protestants The act of beleiuing is not our iustice Not the Not reputed act or worke of our faith that is our beleife iustifieth vs. See more art 19 Scripture Of the Princes also manie beleiued in him but for Certaine princes beleiued They beleiued not Manie beleiued They beleiued not Faith cause of Saluation Not cause thereof SimoÌ„ Magus beleiued He beleiued not Faith by hearing Not by hearing the Pharises they did not confesse Protestants We do not graunt that thoses Princes had true faith We denie that they truely beleiued See more art 20. Scripture Ihon. 2. Manie beleiued in his name Protestants Their faith was not true but hypocrisie See art 20. cit Scripture Thy faith hath made thee safe Protestants Faith doth not worke cause or procure our Saluation See more art 16. Scripture Simon Magus also him selfe beleiued Protestants Some beleiue not at all as Simon Magus He was quite faithlesse indeed he beleiued not See more art 21. Scripture Faith is by hearing Protestants Faith cometh not by the labour of the preachers Faith riseth of the Scripture alone not of the authoritie of the Church Faith can not be gotten by words See more articul 22. Scripture For a time they beleiue and in time of temptation Faith some time lost they reuolt Protestants True faith can neuer be lost It cannot be by Neuer lost anie means that those who beleiue should leese their faith See more art 23. Scripture reporteth that Christ saied to Thomas Be S. Thomas faith not incredulous but faithfull And that Thomas saied Vnlesse I see c. I will not beleiue Protestants Faith was not vtterly extinct in Thomas Faith He lost it not lay in his hart See more art 23. cit Scripture He that beleiueth in the Sonne hath life euerlasting Faith rewarded Protestants There is noe reward to faith No reward can be Not rewarded rendred to faith See art 24. Scripture Reporteth that Christ saied to the woman The womans faith pure who touched the hem of his garment Thy faith hath made the safe Protestants It may be that some errour or vice was mingled Not pure with the womans faith Perhaps she slipt a litle out of the way See more art 25. CHAPTER XIV OF GOOD VVORKES IN GENERAL SCripture saieth to a sinner beleiuing that there is one Some workes of a sinner good God Thou doest well and Rahab the harlot was not she iustified by workes Protestants VVhat workes soeuer goe before iustification None good are euill What can sinners alienated from God doe but is execrable in his iudgment See more art 1. Scripture In all these things Iob sinned not with his lips The iust sinne not in euerie worke In euerie worke Good workes sweet before God Vnsweet Protestants The iust man sinneth in euerie good worke All saints in euerie good worke do sinne See more art 2. Scripture Noë offered holocaustes vpon the altar and our lord smelled a sweell sauour Protestants Our workes stincke before God if they be called to a strait account Whatsoeuer we can giue to God is stenchie See more art 3. Scripture Remember how I haue walked before thee in trueth Some workes perfect and in a perfect hart Protestants All our good workes are imperfect They are None perfect partely euill See more art 4. Scripture Phinees stood and pacified and the slaughter ceased Some workes iust before God None iust before hmi and it was reputed to him vnto iustice Protestants Who make their workes euen those which they imagin to doe by the grace of Christ iustice before God make idols of them See more art 5. Scripture What is our hope or ioye or crowne of glorie Are Glorie before God not you before our lord Iesus in his coming Protestants It can not be that anie haue glorie before God Not glorie before him See more art 9. Scripture He who ioyneth his virgin in matrimonie doth Some workes better then others None better then others Some workes counselled None counselled well and he who ioyneth not doth better Protestants Before God there is no worke better then other See more art 10. Scripture As concerning virgins a commandment of our Lord I haue not but counsell I giue Protestants There are not some precepts and others counsells See more art 11. Scripture If you will not forgiue men nether will your Father Some workes necessarie to forgiuenesse Not necessarie forgiue you your offenses Protestants The pardon which we aske to be giuen to vs dependeth not vpon that which we giue to others See more artic 12. Scripture Patience is necessarie for you that doing the will Some necessarie to saluauation Not necessarie Some profitable None profitable of God you may receaue the promise Protestants Good workes are not necessarie to saluation See more art 13. Scripture Pietie is profitable to all things hauing promise of the life that now is and of that to come Protestants To teach that workes are holesome and profitable is diuellish and apostaticall from faith workes are vnprofitable to Christian iustice and likewise to saluation See more art 14. Scripture Be ye in nothing terrified of the aduersaries which Affliction cause of saluation to them is cause of perdition but to you of saluation and this of God Protestants The Scripture no where teacheth that the afflictions Not cause of saluation which the Saints suffer of the wicked are cause of their saluation See more art 15. Scripture Possesse you the kingdome prepared for you For I Workes cause of enioying heauen Not cause was an hungred and you gaue me to eate Protestants None shal be saued for his workes The kingdome of heauen is not giuen for good workes The iust are not rewarded for the workes of iustice which they haue done See more art 15. cit Scripture Labour that by good workes you may make sure Workes make cerâ—aintie of saluation They make it not your vocation and election Protestants We are vtterly vndone if we be sent to our workes when we must seeke the certaintie of our saluation See more art 16. Workes cause that God loueth vs. Not cause Scripture The Father him selfe loueth you