promise wil be abrogated In Philippen 1. ver 28. Certainly the Scripture no where teacheth that the afflictions which the Saintes suffer of the wicked are cause of their saluation Beza in Confess c. 4. sect 19. For these things are not so to be vnderstood as if our workes were cause of our saluation ether wholy or in parte Peter Martyr in Rom. 9. God workes are no true cause of eternall saluation Zanchius l. 5. de Natura Dei cap. 2. q. 7. The workes of the godlie are no true causes of euerlasting happines but onely the meanes by which as it were by degrees the elect are mercifully ledde into the euerlasting and heauenlie cittie Pareus libr. 4. de Iustificat cap. 7. Our aduersarie concludeth false that the kingdome of heauen is giuen for good workes Tilenus in Syntagmate cap. 48. Good workes in respect of No cause at all saluation can be no cause at all THE CONFERENCE Scripture plainely teacheth not onely that we shall possesse the kingdome of heauen because we haue done good workes that we shall reape life euerlasting of the spirit that the soule liueth for iustification that sorrow according to God worketh saluation that afflictiction worketh glorie and is cause of saluation but also in the same manner saieth that the elect shall possesse heauen because they haue done good deeds as it saieth that the reprobats shall goe into euerlasting fire because they haue done ill deeds So it saieth that the soule liueth for iustification as it saieth the bodie dieth for sinne In like sorte it saieth that sorrow according to God maketh saluation as it saieth that sorrow of the world worketh death Euen in the same sorte it saieth that of sowing in spirit we shall reap life euerlasting as it saieth that of sowing in flesh we shall reape corruption And in the same kind of speach saieth that persecution is cause of saluation to those who suffer it as it saieth that it is cause of damnation to those who make it The same say Catholiks Protestants plainely say that affliction is not cause of saluation that the heauenlie in heritance cometh not to vs by workes that the life is not giuen for good workes that we are not rewarded for good workes not saued for workes that saluation dependeth not of workes that workes are no way cause saluation are no cause of it ether wholy or in parte Which do so plainely contradict the Scripture as therefore Illyricus is forced to reproue the Scripture For this he writeth in Claue tractat 6. cit tit de varia bonorum operum praedicat col 551. We heare that toto great effects and praises yea euen saluation it selfe is attributed of the Scripture to good workes It manifestly appeareth that very often to much paise is giuen by Scripture to good workes which doth not agree to them nor is to be attributed if we will speake exactly truely and properly Behould how plainely he saieth that Scripture attributeth to great effects vnto good workes attributeth saluation vnto them attributeth very oftentime to much praise vnto them and such effects as agree not to them nor are to be be attributed to them if we will speake truely But surely if the Scripture attributeth to much to good workes and that which doth not agree to them and which is not to be attributed to them if we will speake truely the Scripture in so doing doth falsely But whether the Scripture or Illyricus know better what is to be attributed to good workes let Christians iudge ART XVI WHETHER GOOD WORKES be a testimonie of iustice and predestination SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Ioan. 2. ver 5. But he that keepeth his word in him in By good workes we know we are in God That we are translated from death God workes make election sure very deed the charitie of God is perfited in this we know that we be in him cap. 3. ver 14. We know that we are translated from death to life because we loue the brethren And ver 21. If our hart do not reprehend vs we haue confidence towards God 2. Peter 1. vers 10. Wherefore brethren labour the more that by good workes you may make sure your vocation and election CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Rom. 9. ver 11. If we beleiue Saint Peter the certaintie of our saluation and consequently of the election is concluded in doing of good workes not in the onely purpose of God PROTESTANTS EXPRESSELY DENIE Confessio Wittenbergensis C. de Confess We know that Workes make but doubt and despaire if we looke vnto our workes we should not onely doubt but also despaire of our saluation Ministri Electorales in Colloq Aldeburg pag. 427. We No certaintie by good must certainely determine out of the word of God deliuered and proposed vnto vs and not out of the feeling of infused newnesse of life as it were by an effect that by faith freely for and by Châ—ist we haue remission of sinnes Caluin 3. Instit c. 2. § 38. If we must iudge by workes how God is affected toward vs I confesse that we can haue but a small ghesse all it De necessitate reform pag. 47. What shall man A small ghesse by workes Matter of doubt and despaire Of trembling find in his workes but matter of doubting and at length of despairing And in Antidot Concili Sess 6. cap. 8. As long as we looke what we are we must tremble before God so farre are we from hauing certaine and vnshaken hope of eternall life In Rom. 4. v. 14. We are vtterly lost and vndone if we be sent to our workes when we must seeke the cause or certaintie of our saluation In 1. Ioan. 3. v. 22. Woe to vs if we looke to our workes Nothing but matter of feare which haue nothing in them but matter of feare Pareus lib. 1. de Iustificat cap. 10. The trust of remission of sinnes nether dependeth nor riseth of a good conscience l. 3. c. 2. Our faith and trust doth reape nothing of our owne disposition but feare of deceit doubt and anxietie Et l. 4. p. 625. Of our owne Of doubt and anxietie accord we graunt that if faith must relie vpon inherent iustice we must not onely doubt of grace and iustice but also perpetually tremble THE CONFERENCE Scripture plainely saieth that we know that we are in God by keeping of his word that we know we are translated from death to life because we loue our brethren that we haue trust toward God if our hart do not reprehend vs that we make our vocation and election certaine by good workes The same say Catholiks Protestants plainely say that by workes we haue no certaine trust that trust nether dependeth nor riseth of a good conscience that by workes we cannot haue anie small ghesse how God is affected towards vs that we are vndone if we must seeke the certaintie of our saluation out of workes that in workes is nothing found
maintaineth Luther l. de votis to 2. f. 279. To teach that workes are holesome Not profitable or profitable is diuelish and Apostaticall from faith seing faith alone is necessarie and profitable In 1. Petri. 1. to 5. fol. 453. All which tend to that end that we may learne that we cannot be holpen by workes In c. 40. Isaiae in Schlusselburg tom 7. Catal. Haeret. fol. 320. When workes are condemned they are Vnprofitable so condemned as vnprofitable to Christian iustice and likewise to saluation Postilla in Dom. 3. post Pascha fol. 257. Nether will anie workes helpe thither he meaneth to iustification In die AsceÌ„sionis f. 267. Workes do nothing at all for pietie and iustification Doe nothing In dom 13. post Trinit Albeit I had all the workes of Abraham Noë and all the beloued fathers they would profit me nothing In Dom. 13. he saieth that workes profit a man nothing In festo S. Annae that they doe nothing Et Serm. de 10. Leprosis to 7. he writeth Let him know that his workes are not necessarie and profitable to himselfe but onely to his neighbour Nor yet content to haue taught that good workes are vnprofitable he addeth that they are pernitious to saluation For thus writeth Hospin in Concordia discordi c. 20. Rorarius sheweth that Luther alwaies vsed this proposition Good workes pernicious to saluation Good workes are pernitious to saluation And the same confesse the Ministers of Saxonie in Colloq Aldeburg p. 205. and Luther himselfe intimateth in c. 40. Isaiae to 3. in these words The iustice and wisdome of the flesh is condemned as vnprofitable yea pernitious to obtaine iustice and saluation For by iustice of the flesh he vseth to vnderstand good workes And so Schlusselburg in the place now cited vnderstood him The Ministers of the Elector in Colloq Aldeburg p. 293. speake thus Amsdorfius hath written and after him or Pernitious to saluation by him Flacâ—ius workes are not onely not necessarie but also pernitious to saluation and his words are at large related by Coccius to 1. p. 1113. Besides they adde p. 121. that the saied Amsdarfius wrote a booke with this title Good workes are hurtfull to saluation And that no man may say that Amsdorfius spoake or wrote this onely of the trust of workes himselfe declareth saying That good workes euen according to their nature or Perniâ—ious euen of their nature and substance substance as they are commanded of God are pernitious to saluation And the same euasion reiecteth also Hospinian in place before alledged Kemnitius also in Schlusselburg to 7. Catal. Haeret. p. 529. confesseth that in their Church this doctrine is spread The good workes of the iust are pernitious to saluation The same confesseth liber Concordiae c. 4. Hutterus in Analysi Confess Augustan disput 13. Adamus Francisci in Margarita Theol. loco 10. Reineccius tom 4. Armaturae c. 15. Lubeccenses apud Schlusselburg to 7. Catal. Haeret. p. The law vnprofitable to iustification 607. The law is not onely not necessarie to iustification but altogether vnprofitable Gerlachius to 2. disput 14. The morall now since the fall of man is so vnprofitable to iustifie and saue as c. Caluin in Resp ad Sadolet p. 126. Surely we denie that in iustifying mans workes are worth a haire Againe we denie that workes haue any thing to doe in iustifying a man In Rom. 8. v. 3. The law hath no force at all to giue iustice Coccius tomo 1. pag. 1113. repeateth these words of Rather hindreth Luther out of his Sermon in Natali Christi It is now made euident that to this new natiuitie worke nothing but rather hinder precepts laws doctrine free will good workes innocent life c. THE CONFERENCE Scripture plainely saieth that pietie is profitable to all things and hath promise of the life to come The same say Catholiks Protestants plainely say that good helpe nothing to iustification or saluation are not worth a haire haue nothing to doe there that they are not profitable worke nothing to saluation profit nothing to saluation that they are vnprofitable yea pernitious to iustice and saluation and that of their owne nature as they are commanded of God and that to teach that workes are profitable is diuelish and Apostaticall from faith ART XV. WHETHER GOOD WORKES be a cause of saluation SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 25. v. 23. Because thou hast beene faithfull ouer a few Workes cause of entrance into ioye And of possessing the kingdome things I will place the ouer maniethings enter into the ioy of thy Lord. Et v. 34. Possesse you the kingdome prepared for you from the foundation of the world for I was an hungred and you gaue me to eate Rom. 8. v. 10. The bodie indeed is dead because of sinne but the spirit liueth because of iustification 2. Cor. 4. v. 17. For that our tribulation which presently is momentarie and light worketh aboue measure excedingly an eternall Tribulation worketh glorie weight of glorie in vs. Et c. 7. v. 10. The sorrow that is according to God worketh pennance vnto saluation that is stable but the sorrow of the world worketh death Gal. 6. v. 8. He that soweth in his flesh of the flesh also shall Life reaped of sowing in spirit reape corruption but he that soweth in the spirit of the spirit shall reape life euerlasting Philippens 1. v. 27. And in nothing be ye terrified of the aduersaries Men worke their saluation which to them is cause of perdition but to you of saluation and this of God Et c. 2. v. 12. With feare and trembling worke your saluation CATHOLIKS EXPRESSELY AFFIRME D. Stapleton l. 8. de Iustific c. 34. Good workes are truely and properly the cause ether of reconciliation or of saluation PROTESTANTS EXPRESSELY DENIE Whitaker lib. 2. de Scriptura cap. 14. sect 5. The iust The iust not rewarded for for workes are not rewarded for the workes of iustice which they haue done Perkins in Serie Causarum c. 57. Saluation dependeth not of workes but of our faith Luther in Gal. 2. to 5. f. 308. Thus are we deliuered from sinne Saluation dependeth not of workes Life not giuen for workes Nons saued for workes iustified and life euerlasting is giuen vs not for our merits and workes but for faith In Catechismo f. 687. Surely our workes do nothing to saluation Illyricus in Claue part 2 tractat 6. None shal be saued for his workes Herbrandus in Compendio theol loco de bonis operibus Life euerlasting is giuen to vs freely by Christ and not for our good workes Zuinglius in Ioan. 5. tom 4. Workes do not saue do not Workes saue not iustifie Caluin in Rom. 4. v. 16. If the heauenlie inheritance come to Heauen cometh not by workes Affliction no cause of saluation Workes not in parte cause of saluation No true cause vs by workes faith will fall the
the faithfull are veniall because they are not imputed Beza in Epistola dedicator Resp ad Castel p. 427. Sinnes are not imputed to them that beleiue Which he repeateth fol. Not to the beleiuers 457. vol. 3. p. 350. Zanchius de Perseuerant q. 1. c. 2. This is most certaine that God neuer imputeth sinnes to the elect Not to the Elect. Pareus l. 4. de Iustif c. 1. after he had related these words of Luther Where faith is no sinne can hurt addeth What more true CONFERENCE OF THE FORESAIED WORDS Scripture plainely saieth that sinne was imputed to Dauid albeit he was faithfull and elect The same say Catholiks Protestants plainely say that sinne is not imputed to the faithfull neuer imputed to the elect that sinne maketh not the faithfull guiltie hurteth them not that a beleiuer euen sinning remaineth godlie that sinne is remitted to him euen before it be committed ART II. WHETHER ANIE SINNES BE mortall to the faithfull and elect SCRIPTVRE EXPRESSELY AFFIRMETH. Gen. 2. v. 17. it is saied to Adam a faithfull and elect mā Sinne mortall to Adam In what day soeuer thou shall eate of it thou shalt die the death Numbers 18. ver 22. That the children of Israel approch not To the Israetes any more to the tabernacle nor commit deadlie sinne Rom. 5. v. 12. As by one man sinne entred into this world and To all men by sinne death and so vnto all men death did passe Et v. 18. As by the offence of one vnto all men to condemnation 1. Cor. 15. v. 22. As in Adam all die Et Epist 2. cap. 5. v. 14. If one died for all then all were dead Ephes 2. v. 5. Euen when we were dead by sinnes quickened vs together in Christ CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 1. de Amiss Grat. cap. 7. That all sinnes of the predestinate be termed veniall and all sinnes of the reprobates mortall is confuted out of the examples of the Scripture with strong arguments nor onely of Catholik Doctors but also of Lutherans PROTESTANTS EXPRESSELY DENIE Caluin in 1. Ioan. 5. v. 16. He denieth that they are sinnes to Grieuous sinnes of Saints not mortall death not onely those in which the Saints do dayly offend but also if it chāce that sometimes they grieuously prouoke the wrath of God 2. Instit c. 8. § 59. The sinnes of Saints are veniall l. 3. Veniall c. 4. § 28. The sinnes of the faithfull be veniall Beza in 1. Ioan. 5. v. 19. Hence it followeth that no sinnes are No sinnes of the Elect mortall mortall to the elect none veniall to the reprobate Zanchius in Depulsione calum to 7. col 258. Because sinnes are pardoned to the elect nor are imuputed to death therefore in respect of the persons which are in Christ sinnes committed of them cannot be called mortall De Perseuerantia ib. col 156. The falls of Saints are not deadlie to them and therefore they die not in Gods sight with such falls Musculus in locis tit de Peccato If the persons be elect and faithfull in Christ it followeth that their sinnes are not mortall but veniall Bucanus in Instit Theol. loco 16. To the elect all sinnes All sinnes of the Elect be veniall euen the most grieuous are veniall by Christ THE CONFERENCE Scripture plainely saieth that sinne was mortall to Adam though he were both faithfull and elect that by him death and condemnation passed vnto all men that all men were dead in him The same say Catholiks Protestants plainely say that no sinnes are mortall to the elect and faithfull that no sinnes are imputed to them to death that no falls are deadlie to them nor that they die with any whatsoeuer that euen most grieuous sinnes are veniall to the elect Which some Protestants confesse to be against Scripture See lib. 2. c. 30. ART III. WHETHER OMELY INCREdulitie be sinne SCRIPTVRE EXPRESSELY DENIETH. Ioan. 19. v. 11. Therefore he that hath betraied me to thee hath Sinne to betraie Christ Sinne to kill S. Stephen Sinne to accept persons Sinne not to doe the good one knoweth greater sinne Act. 7. v. 60. Lord laie not this sinne vnto them Iames. 2. v. 9. But if you accept persons you worke sinne And c. 4. v. 17. To one knowing to doe good and not doing it to him it is sinne CATH OLIKS EXPRESSELY DENIE Stapleton orat Catechet 2. c. Pride is so capitall a sinne as it is the supreme head of all sinnes euen of them which are termed capitall PROTESTANTS EXPRESSELY AFFIRME Luther Postilla in Dom. 4. post Pascha fol. 260. The Lord Onely incredulitie sinne teacheth here farre otherwise while he saieth The holie Ghost reproueth the world for sinne because they beleiue not in me where onely incredulitie is accounted sinne In Disput tom Sinne proper to incredulitie 1. f. 371. As nothing iustifieth but faith so nothing sinneth but incredulitie Iustification is proper to sinne in †Quarto modo No sinne but incredulitie all sorte so is sinne to incredulitie lib. cont Cathar to 2. fol. 156. Christ hath appointed that there should be no sinne but incredulitie Et in postilla Domestica feriae 2. Pentecost impress 1601. There is no more anie sinne but not to beleiue Melancthon apud Cocleum in art 6. Confess August As according to the Ghospell onely faith is iustice So contrariwise according to the Ghospell onely incredulitie is sinne Onely incredulitie sinne Caluin in Ioan. 15. vers 22. Christ by these words seemeth to insinuate that onely ncredulitie is sinne and there are who thinke so THE CONFERENCE The Scripture expressely saieth that it was sinne to betraye Christ to kill S. Stephen that it is sinne to accept persons and not to doe the good which we know The same say Catholiks Protestants expressely say that there is no sinne but incredulitie onely incredulitie is sinne that sinne is in all sortes proper to incredulitie ART IV. WHETHER SINNE OVGHT to be ouercome of the faithfull SCRIPTVRE EXPRESSELY AFFIRMETH. Rom. 6. v. 11. seq So thinke you also that you are dead to We ought to ouercome sinne sinne Let not sinne therefore reigne in your mortall bodie that you obey the concupiscences thereof CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Roman 6. v. 12. If the Spirit struggle but ouercometh not sinne in the bedie then it obeyeth and yeeldeth to the concupiscences of the bodie How then doth S. Paul exhorte those that are regenerate in Christ that sinne reigne not in their bodies and that they obey not concupiscences of the flesh These carnall and Epicurean Heretiks will haue the spirit to struggle with the flesh but not ouercome it PROTESTANTS EXPRESSELY DENIE Beza in Rom. 6. ver 12. edit An. 1565. 1582. This exhortation is fitly added to that which went before that we may vnderstand We ought not to ouercome sinne how farre we be dead to sinne as long as we liue
be some guilt so that it need first to be purged And the contrarie opinion is to be held for heresie PROTESTANTS EXPRESSELY DENIE Scultet in 1. parte Medullae in Tertulliano c. 42. As that The soules not punished before the bodie positiō of his is new so also is it false That the soules suffer in hell before the bodies Confession of Wittemberg cap. de Memoria defunctorum Faith requireth of vs to beleiue that the dead are not nothing but truely liue before God the godlie happily in Christ and the imperious in horrible expectation of the reuelation of Gods iudgment Confessio Belgica art 12. saieth thus of the Diuels Reprobates expect their torments They dayly expect the horrible torments of their wicked deeds Caluin 3. Institut cap. 25. § 6. There is no doubt but that the same lot befalleth to the reprobates which Iude assigneth to the Diuels to the tyed bound in chaines till they be drawne to the punishment to which they are adiudged In 2. Petri 2. vers 4. Expect their reuenge The reprobates suffer horrible torment of the reuenge prepared for them Luther in 25. Genes to 6. fol. 321. I cannot affirme whether Vncertaine whether wicked soules be now tormented the soules of the wicked be tormented streight after death 322. We know not whether damnatiō begin streight after death Sermone de Diuite Lazaro tom 7. fol. 268. I dare not affirme that Diues is now vexed with these torments In cap. 2. Ionae to 4. f. 418. I am not very certaine what hell is before the last day And apud Schioppium lib. cit ca. 3. Nether hath the The place of the dead hath no torments place of the dead anie torments THE CONFERENCE Scripture expressely saieth that the Sodomites suffer the paine of euerlasting fire that Diues is buried in hell is in torments and tormented with fire that Dathan and Abiron descended quicke into hell The same say Catholiks Protestāts say that they dare not affirme that the soules of the wicked are tormented streight after their death yea they teach that it is false that soules are punished in hell before the bodies ART VII WHETHER HELL BE anie place SCRIPTVRE EXPRESSELY AFFIRMETH. Luke 16. vers 22. And the rich man also died and he was Hell is a place of torments buried in hell And v. 28. Lest they also come into this place of torments CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 2. de Purgatorio c. 6. Hell is a place of punishment PROTESTANTS EXPRESSELY DENIE Luther Serm. de Diuite Lazaro tom 7. fol. 267. Hell Hell nothing but consciēce No corporall place can be nothing els but a conscience void of faith and fraught with sinne Postilla in Dom. 2. post Trinitatem fol. 286. True hell shall begin at the latter day The place where a soule may be and yet want quiet can not be a corporall place Hell can be nought els but an emptie faith lesse sinfull and wicked conscience Perkins in Apocalips 2. to 2. col 90. We must not imagin No certaine place that hell is anie certaine definite and corporall place Brentius apud Hospin parte 2. Histor fol. 308. I laugh There is no locall hell at your ould wiues dotages of a corporall and locall heauē or hell Fol. 331. A locall hell is a fiction Schlusselburg lib. 1. Theol. Caluin art 27. writeth that the Catechisme of Heidelburg calleth in doubt whether there be No such appointed place anie hell indeed and an appointed place where the wicked and damned after this life are to be punished with eternall paines together with the wicked spirits And that Bucer vpon S. Ihon openly affirmeth this Caluin 2. Instit c. 16. § 9. To shut vp the soules of the dead in prison is childish Tilenus in Syntagmate cap. 6. We condemne the Papists who out of the dreame of their druncken braine do put the place of the damned in the middest of the earth THE CONFERENCE Scripture expressely saieth that hell is a place of torments The same say Catholiks Protestants expressely say that hell is no place no corporall place no prison that it is nothing but a wicked conscience that it shall begine at a the latter day which are so repugnant to Scripture as some Protestants confesse it See lib. 2. c. 30. ART VIII WHETHER THE FIRE OF hell be true fire SCRIPTVRE EXPRESSELY AFFIRMETH. Mathew 25. vers 41. Get ye from me you cursed into fire True fire in hell euerlasting Iude. v. 7. cit Sustaining the paine of eternall fire CATHOLIKS EXPRESSELY AFFIRME S. Thomas Supplement q. 70. art 3. The fire of hell is not imaginarie or metaphoricall fire but true corporall fire PROTESTANTS EXPRESSELY DENIE Perkins in Apoc. 2. to 2. col 90. We must not imagin that No corporall fire the torments of hell are corporall but rather spirituall seing they are an apprehension or feeling of the wrath of God and of his reuenge Caluin in Math. 3. v. 12. Touching euerlasting fire we may Metaphoricall fire gather that it is a metaphoricall speach Daneus Controu 4. cap. 11. They feigne that the soules of mē and Diuels are tormented in hell with true and corporall fire Controu 6. pag. 1181. It is impossible that the soules of men separated from their bodies should be tormented with anie corporall fire Vorstius in Antibellarm p. 269. It implieth contradiction that corporall fire should worke vpon a mere spirit as mans soule is saied to be Tilenus in Syntagmate cap. 68. There is no cause why we should say that in hell is corporall fire The same saieth Polanus in Sylloge thesium parte 2. p. 518. and Lobechius disput 6. 19. THE CONFERENCE Scripture expressely saieth that the fire of hell is fire The same say Catholiks Protestants expressely say that it is not true or materiall fire but metaphoricall that soules and mere spirits cannot be tormented with corporall fire THE SVMME OF THIS CHAPTER OF EVERLASting life and death What we haue rehearsed in this chapter clearely proueth that Protestants teach farre otherwise of euerlasting saluation and damnation then Scripture doth For Scripture and Catholiks with it teacheth that eternall saluation is a reward a crowne of iustice and cometh not of faith onely that the soules of the reprobates do now suffer the paines of hell that hell is a true place and that the fire of hell is true fire All which Protestants denie The same also proue that Protestants steale from eternall saluation the nature of a reward and crowne of iustice and dependencie of good workes and steale from hell the nature of a place and true fire CHAPTER XVIII OF GODS LAVV. ART I. WHETHER GODS LAW BE possible SCRIPTVRE EXPRESSELY AFFIRMETH. EZECHIEL 36. v. 27. And I will put my spirit in God will make vs to keepe his law the middest of you and I will make that you walke in my precepts and keepe my iudgments and doe
to God CATHOLIKS EXPRESSELY AFFIRME S. Thomas 2. 2. q. 164. art 1. The soule of man is immortall beasts soules are mortall Et 1. parte q. 118. art 2. It is heresie to say that a reasonable soule is transfused with the seed PROTESTANTS EXPRESSELY DENIE Luther in Assert art 27. to 2. f. 107. I giue leaue that the Pope make articles of faith to his followers Such as are That bread and wine are transsubstantiated in the Sacrament That the soule is the substantiall forme of mans bodie That he is Emperour of the world and king of heauē and an earthlie God That the soule is immortall and all those infinit monsters in the Romish The soule is mortall dūghill of Decrees that such as his faith is such be his Ghospell such his faithfull such his Church and like lippes like lettuce and the pot may haue a fit couer And in the Margent Articles made of the Pope Zuinglius l. de Religione c. de Clauibus to 2. f. 187. But they do not so agree amongst themselues where the keyes were giuen that it is maruaile why the Pope of Rome seing he alone can iudge the Scripture as these men dreame hath not pronoūced by some lawe where they were giuen lest there should be so great dissension in a matter of so great moment or rather of profit For The soule dieth with the bodie he might easily for he hath decreed that soules do not die when the bodie dieth Vorstius in Antibellarm p. 543. There wāt not some among Infants perish like beasts Christiās who thinke that ether all Infants or some are quite extinguished by death as beasts are And he himselfe insinuateth that mans soule is not a pure spirit as appeareth by words cited in an other place Caluin in Explic. perfidiae Gentilis p. 677. Some Protestants did say that there is no shorter way to abolish the protection of Saintes superstitious praier for the dead the inuention of Purgatorie and such like then if we would beleiue death to be the destruction of the soule Soules perish Brentius homilia 35. in c. 20. Lucae apud Reginaldum l. 4. Caluinoturcismi cap. 5. Albeit there be no publike profession among vs that the soule perisheth with the bodie and that there is no resurrection of the dead yet that most vncleane and most profane life which the greatest parte of men follow clearely sheweth that in their mynd they thinke that there is no life after this life or at least that they doubt of the life to come No life after this Men are begotten euen according to the soule Besides they teach that mans soule is transfused with the seede Bergenses apud Hospin in Concordia discordi f. 104. Write that a mā is naturally begotten of his father and mother both according to bodie and soule Luther disput 2. to 2. fol. 500. Who shall thinke that the soule is by transfusion seemeth not to thinke amisse from the Scripture Et fol. 501. That is nothing which is saied A reasonable soule is infused whilest it is created and created it is infused Et Vorstius in Antibellarm p. 530. Luther thought that the soule was by transfusion Hutterus in Analysi Confess Augustanae art 2. p. 157. We Our Soules are not created but transfused resolue that that opinion seemeth more probable to vs which thinketh that soules are not infused of God but are propagated from parents to children by transfusion Peucerus apud Schlusselburg l. 2. Theol. Caluin art 6. I conclude that soules rise by transfusion Schlusselburg to 2. Catal. Haeret. p. 195. It appeareth sufficiently in the writings of Luther and Melancthon that they incline to this opinion which saieth that soules are by transfusion and they shew great arguments out of the Scripture Reineccius to 3. Armaturae cap. 6. We gather that soules are together with the bodies propagated from the parents into the children and not made of the seed as out of matter but of the soule of the parents as one candle is lightned of an other and that as the bodie so the soule is in the seed not actually but in power which being dead is raised vp by Gods gouernment But to teach that mans soules is by transfusion is in effect The Soule being dead it raised and deed to say it is mortall as the Protestants themselues confesse Pareus l. 4. de Amiss Grat. c. 11. Whether we say that soules are sowed with the bodies or immediatly transfused out of other soules as one light is kindled of an other we cannot defend the immortalitie of the soule any more Beza in Rom. 5. v. 12. Which opinion can no way be mantained but that the substance of mans soule must be diuisible and consequently corruptible Moreouer they teach that mans soule after his death sleepeth and feeleth nothing Luther in 2. Ionae to 4. f. 417. Scripture teacheth that the dead sleepe I thinke that they are so drowned with a meruailous The Soules sleepe and feele nothing and vnspeakable sleepe as they feele or see lesse then they that otherwise sleepe and when they shal be raised they shall not know where they haue beene or how they were sodainlie borne a new Ib. in c. 9. Eccles f. 36. Salomon seemeth to thinke that the dead sleepe so as they know nothing at all He described the dead like to sensles carcases Et f. 37. An other place that the dead feele nothing Salomon thought that the dead did wholy sleepe and feele nothing at all In cap. 25. Gen. to 6 f. 722. There is a great difference betwene the Saintes sleeping and Christ raigning they sleepe and know not what is done Caluin in Psychopanychia p. 388. I know manie good men into whose mynd some thing was instilled of this sleepe of the soules ether through to much readinesse to beleiue or through ignorance of Scriptures whereby they were not sufficiently instructed at the time for to resist whome I would not offend if I may Sleidan l. 9. Histor Luther teacheth out of Scripture that the soules of the dead do rest and expect the latter day of iudgment and he addeth that out of this Luther ouerthrew purgatorie But to teach that the soules haue no feeling is as much as to say that they are perished according to the verdict of the Protestants themselues For thus Beza epistola 82. To depriue the soule of motion and sense is alone as to kill the soule The same saieth Caluin lib. cit p. 391. Daneus Contr. 2. p. 160. Zuinglius in Exposit fidei tom 2. fol. 559. and in elencho fol. 37. Castalio also apud Bezam de puniendis Haereticis whose learning and honestie D. Humfrey ad Ration 1. Campiani saieth he well knew writeth thus Men dispute of the Trinitie of Predestination of free will of God of Angels of the state of soules after this life and of other such matters which nether are so necessarie to obtaine saluation by faith because without knowledge of
them publicans and harlots haue beene saued nether if they be knowne make they a man better Finally they vse to vnderstand the Saintes departed this life by this terme The dead For so doth the Apologie of the Confession of Auspurg c. de Inuocat Sanctorum The confession of Saxonie c. 21. Melancthon in locis c. de Sacramentis c. de Caeremonijs c. de scandalo c. de libertate Whitaker l. 9. cont Dureum sect 36. Wherevpon Kemnitius 3. parte Examinis p. 228. saieth that the Saintes departed are vsually termed The dead CONFERENCE OF THE FORESAIED WORDS Scripture expressely saieth that the soule cannot be killed and that it returneth to God The same say Catholiks Protestants expressely say that the soule dieth that it is a Popes decree that the soule dieth not that it is a monstruous thing to say that it is immortall they adde also that it is by transfusion that after death it feeleth nothing that all or most infantes perish as beasts that the knowledge of the state of soules after this death is not necessarie to saluation nor maketh a man the better ART II. WHETHER MANS SOVLE BE the forme of his bodie SCRIPTVRE EXPRESSELY AFFIRMETH. Gen. 2. v. 7. Our Lord God formed man of the styme of the Soule forme of the bodie earth and breathed into his face the breath of life and man became a liuing soule CATHOLIKS EXPRESSELY AFFIRME S. Thomas 1. parte q. 76. art 4. A reasonable soule is vnited to the bodie as a substantiall forme PROTESTANTS EXPRESSELY DENIE Luther cited in the former article I giue leaue that the Not substantiall forme of the bodie Pope make articles of faith to his followers Such are That the soule is a substantiall forme of the bodie In psal 22. to 3. f. 348. It is not determined according to the spirit of trueth nor according So also Farellus to the authoritie of Scriptures but by the Popes reed according to vaine traditions of men That the essence of God is nether generated nor generateth That the soule is a substantiall forme of the bodie That bread and wine are trāssubstantiated on the altar that one kinde is to be giuen to lay men for the whole Sacrament and like monsters Polanus in Sylloge Thesium parte 2. p. 518. Mans soule is No forme of the bodie no forme of the bodie against Bellarmin Bucanus Instit loco 8. p. 89. The soule is in one onely mēber Not in euerie member of the bodie and place of the bodie THE CONFERENCE Scripture plainely saith that the soule was infused of God into man and that by it he was made a liuing creature The same say Catholiks Protestants plainely say that mans soule is no forme of the bodie that it is monstrous to say that it is the forme of the bodie that it is in one onely parte and place of the bodie and not in the whole bodie ART III. WHETHER THERE BE ANIE resurrection of the dead SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Cor. 15. v. 16. For if the dead rise not againe nether is Christ The dead shall rise risen againe And if Christ be not risen againe vaine is your faith 1. Thessalon 4. v. 14. For if we beleiue that Iesus died and rose againe so also God them that haue slept by Iesus will bring with him And the same is most plainely taught in innumerable places CATHOLIKS EXPRESSELY AFFIRME Catechismus ad Parochos in Exposit Symboli As we beleiue that manie haue beene raised from death so we must beleiue that all shal be raised to life PROTESTANTS EXPRESSELY DENIE Luther l. de seruo arbit to 2. fol. 442. Behould experience what the most excellent witts amongst the Gentils thought of the life to come and the resurrection How much more excellent they were of wit did they not the more thinke the life to come and resurrection to be ridiculous Finally to this day the most Luther not free from denying the resurrection of the dead by how much they are of greater wit and learning do they not the more laughe at that article and accoūt it afable and that opēly And I would to God thoum y Erasmus and I were free from this leauen So rare is there anie faithfull soule touching this article Brentius apud Reginaldum cited in the first article Yea such wordes fall from diuers Protestants by which they signifie No resurrection of the dead that they beleiue not the resurrection of the dead as well when there are drunken as when they are sober in their familiar talkes Vorstius in Apologetica resp ad Homium p. 41. writeth thus Let them see who will enquire these things more curiously what amongst our men Caluin himselfe sometimes thought of this matter in his epistles p. 85. Where Farellus plainely enough Caluin denied the resurrection of the flesh telleth that he not onely doubted of the resurrection of this flesh but thought plaine contrarie from others at that time And neuerthelesse none accursed him therefore of heresie Yea among the Lutherans Iames Schegkius in Antisimonic sect 9. p. 420. Schegkius denied the resurrection of these bodies Openly denied that the same bodies should rise hereafter And yet he was curteously excused of his parteners and it no where appeareth that he was for that condemned of heresie ether of his owne men or of ours Caluin Epistola 104. thus writeth to Laelius Sozinus Sozinus denied the resurrection of the flesh whome Camerarius in vita Melancthonis much commendeth I see that you are not satisfied about the resurrection of the flesh Farellus who was the first Minister of Geneua and whome Caluin and Beza highly cōmend and his picture is put amongst the worthies of the new reformers denied the resurrection of this flesh For thus writeth Caluin to him as reporteth M. Reinalds in Caluinoturcismo l. 3. c. 22. It is no meruaile that the resurrection of this flesh seemeth a Nether Caluin maruaileth at it thing incredible to thee Thou thinkes it sufficeth if thou beleiuest that sometime we shall haue new bodies Behould the first Apostle of Geneua thought the resurrection of this flesh a thing incredible nether that seemed anie meruaill to his Coapostle Caluin Besides all they who as we rehearsed cap. 3. artic 20. denie that Christs blood rose againe denie that there was a perfect resurrection of Christ of whome his blood was a parte and consequently they must denie that the blood of other men shal rise againe and so there shall not be a perfect resurrection of men Moreouer Caluin in 4 c. 1. § 27. saieth that those Corinthians who denied the resurrection were not excluded from Gods mercie Sadeel and Theses Posnan c. 12. pag. 806. Protestants account deniers of the resurrection to be members of the Church and children of God and faithfull that they kept the name of a true Chruch which also saieth Riuet tract 1. sect 39. Beza 2 parte respons ad Acta Montisbel pa. 253.
Concordiae Lutheran cap. 3. True faith is neuer alone but alwaies it hath charitie and Neuer without Charitie hope with it Luther Postilla in Dom. 2. post Trinitat It is impossible to beleiue where charitie wanteth In die Ascens Where faith is sincere it cannot be without workes In festo Sancti Nicolai As fire cannot want heat and smoke so cannot faith be without charitie Zuinglius in Math 19. to 4. It is impossible that iustifying faith be without workes True and iustifying faith can no more be without workes then fire without heat Bucer in Epitom doctrinae Argentin art 8. True faith in Christ can neuer be without liuelie trust in God and firme hope of euerlasting life and burning loue both towards God and men No more without Charitie then Christ without his Spirit Caluin in Antidot Concilij Sess 6. They shall no more seperate faith from charitie thē Christ from his Spirit In. 1. Ioan. 4. v. 7. Away with that foolish fiction of informed faith for if any deuide faith frō charitie he doeth as if he went about to take away heat from the sunne Beza in 1. Cor. 13. v. 2. Iustifying faith which apprehendeth Thou the sunne without heate Gods mercie in Christ in thought may be deuided from charitie but not indeed In 1. Timoth. 4. v. 1. Who separateth faith from the effects of the Spirit of Christ that is from mortification of sinne and viuification of iustice therein testifieth himselfe to be an infidell Pareus l. 3. de Iustif c. 15. Faith cannot be without charitie l. 4. c. 9. Loue canno more be seperated from faith then brightnesse from the sunne THE CONFERENCE Scripture plainely saieth that faith may be without loue without charitie without workes yea with adulterie with murder with deniall of Christ And the same say Catholiks Protestants plainely say that faith true and reall faith cannot be voide of good workes that it is impossible to beleiue without charitie that faith can no more be seperated from charitie then fire from heat the sunne from light or Christ frō his Spirit That faith without workes is a false faith an imaginarie fansie hypocrisie that it is a dreame to say that faith may be with mortall sinne Which contradiction of the Scripture is so manifest as sometimes Protestants confesse it See lib. 2. c. 30. ART IX WHETHER FAITH MAY BE without confession of mouthe SCRIPTVRE EXPRESSELY AFFIRMETH. Ihon. 12. v. 41. Of the the Princes also manie beleiued in him Faith without Confessiō of mouth but for the Pharises they did not confesse that they might not be cast out of the Snagogue S. Peters faith neuer failed as before is shewed and yet he confessed not yea denied and foreswore Christ Marke 14. CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 1. de Iustif c. 15. S. Austin atributeth the same faith to them who did confesse Christ openly and to them who durst not confesse Nether can it be doubted but the faith of them who confessed was true faith in Christ. Therefore also the faith of them who confessed not was true PROTESTANTS EXPRESSELY DENIE Whitaker Cont. 4. q. 6. c. 2. True faith can no more be seperated from confession of mouthe then fire from heat or the sunne Not without Confession of mouth from light and his beames Surely it is not true faith which breedeth not confession Againe If it yeeld and be ouercomen with feare it is not true faith Caluin in Rom. 10. v. 10. Nether can anie beleiue with but he will confesse with mouthe Zanchius in Confess c. 17. to 8. We beleiue that true faith cannot want plaine confession of truth where it needeth Volanus lib. 3. cont Scargam pag. 1071. God giueth true faith to none hut he openly and freely praiseth Christ setting aside all feare and confesseth him securely to be his Lord and Sauiour THE CONFERENCE Scripture plainely saieth that diuers beleiued in Christ who yet for feare did not confesse him that Peters faith failed not though he did not confesse yea denie Christ Catholiks say the same Protestants plainely say that none can beleiue with hart but he confesseth with mouth that true faith can no more be separated from cōfession then fire from heat or the sunne from his beames that if it confesse not it is not true faith that God giueth faith to none but he opēly and freely confesseth ART X. WHETHER FAITH WITHOVT good workes be dead SCRIPTVRE EXPRESSELY AFFIRMETH. Iames 2. v. 20. Faith without workes is dead v. 17. So faith if it haue not workes is dead in itselfe v. 26. For euen as the bodie Faith without workes is dead without the spirit is dead so also faith without workes is dead 1. Cor. 13. v. 2. If I should haue all faith so that I could remoue mountaines and haue not charitie I am nothing CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 6. c. 7. It is most truely saied that faith without workes is dead and idle PROTESTANTS EXPRESSELY DENIE Apologia Eccles Anglic. c. 301. True faith is liuelie and cā in no wise be idle Iewel ib. p. 302. A dead faith is no true faith Confessio Belgica art 24. It cannot be that this holie faith be idle in a man Whitaker Concion vlt. Who thinke that true faith can be idle or dead or void of good workes beleiue against the Confession True faith cannot be dead of our Church Luther in Gal. 2. to 5. The Papists and fanaticall fellows do so vnderstand that faith albeit true if it haue no workes is nothing worth This is false And Postilla in die Epiphaniae condemneth as a point of Papistrie Faith with out workes is vnprofitable Herbrandus in Compendio loco de Fide True faith can neuer be nor be saied to be dead Morlinus apud Schusselburg to 7. Catal. Haeret. p. 168. It is a blasphemous speech Faith without workes is nothing is worth nothing hath no vertue or efficacie p. 169. Who saieth that faith without the presence of workes is nothing simply saieth with the Papists That faith informed with good workes doth iustifie a man p. 178. It is a horrible obscuring and deprauing of Paul that faith without the presence of workes is nothing Schusselburg to 8. Catal. Haeret. p. 513. This proposition is blasphemous Faith in the moment of iustification is nothing if it be there without workes Is it a dead thing as some impious men affirme God will quaile and beat downe this blasphemie in them who do not repent p. 514. The speech of Iames is not to be wrested to the act of iustification For here faith though it be without Faith in the moment of iustification not dead though it be without workes workes and bring with it no merits or workes in the sight of God yet it is not dead In this strife albeit faith espie none of her good workes yet is she not dead albeit she be fainte and weake Bucer in Ioan. 12. Surely I thinke that the faith
CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Ioan. 20. v. 28. The Ghospell doth plainely teach the Fathers plainely confirme that Thomas was incredulous and an infidell C. Bellarm. l. 3. de Iustif c. 14. Faith once had may be lost PROTESTANTS EXPRESSELY DENIE Whitaker l. 8. cont Dur. sect ect 48. True faith which is proper to the elect can neuer be lost Et Contr. 2. q. 5. c. 7. We say that True faith neuer lost faith once gotten can neuer be lost Perkins in Gal. 1. to 2. Where this faith truely is it is neuer extinguished or quite abolished Willet Contr. 19. q. 3. p. 1010. Our sentence is that he which once hath receaued a true liuelie faith can neuer finally fall away nether can that faith vtterly perish or faile in him Caluin in Ioan. 20. vers 28. thus writeth of S. Thomas Faith was not in him vtterly extinct Faith which seemed to be S. Thomas lost not his faith abolished lay as it were ouerwhelmed in his hart In Math. 13. v. 10. It is impossible that faith which he hath once grauen in the hart of the godlie should vanish and perish In Lucae 17. v. 13. Liuelie faith neuer dieth Et 3. Instit c. 2. § 21. We auouch that the roote of faith is so putt out of a faithfull brest that her light is neuer so putt out or choaked but that it lieth as it were vnder the embers Beza in Ioan. 6. v. 37. True faith and proper to the elect neuer falleth indeed quite away In Colloq Montisbel p. 380. Who is once indued of God with true faith can neuer leese it more In Confess c. 4. sect 20. I affirme that he who once in all his life felt a certaine testimonie of true faith ought to be secure that it not onely remaineth but also shall remaine to the end euen then when those times shall come as it seemeth to be vtterly wanting Zuinglius in Lucae 9. to 4. None can fall from true faith None can fall from faith Bullinger Serm. 5. de Fide True faith can nether faile nor be extinguished Zanchius de Perseuerant to 7. col 128. It followeth that no true Christian euer failed from faith or can faile Pareus de Iustif l. 3. c. 15. Faith which faileth is not true faith but apparent and hypocriticall Piscator apud Vorstium in Parascene cap. 9. It cannot be by any means that those which beleiue should leese their faith THE CONFERENCE Scripture plainely saieth that S. Thomas for a time was incredulous not faithfull did not beleiue that some reuolt from faith departe from faith make shipwrak of faith erre from faith The same say Catholiks Protestants plainely say that faith in S. Thomas was not quite extinct that it lay hidde in his hart that true faith can neuer be lost neuer extinguished or quite abolished that liuelie faith neuer dieth that none can falle from time faith that who once hath felt true faith may be sure that it will euer remaine with him euen then when it seemeth to be vtterly wanting that who beleiueth can by no means leefe faith Which are so opposite to Scripture as some Protestants confesse it See l. 2. c. 30. ART XXIV WHETHER REWARD be giuen to Faith SCRIPTVRE EXPRESSELY AFFIRMETH. Ioan. 3. v. 36. He that beleiueth in the Sonne hath life euerlasting Reward to faith but he that is incredulous to the Sonne shall not see life but the wrath of God remaineth vpon him Ioan. 16. v. 27. For the Father himselfe loueth you because you God loueth vs because we beleiue haue loued me and haue beleiued that I came forth from God c. 20. v. 29. Blessed are they that haue not seene and haue beleiued Math. 15. v. 28. O Woman great is thy faith Be it done to the as thou wilt Or as S. Mark hath c. 7. v. 29. For this saying Goe Faith obtaineth the promises thy way The Diuell is gone out of thy daughter Hebr. 11. v. 33. Who by faith ouercame kingdomes obtained promises CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Ioan. v. 30. The act of faith because is is an act of man wherewith he beleiueth and giueth glorie to God is an actiue and free worke and therefore may be rewarded as Abrahams faith was rewarded PROTESTANTS EXPRESSELY DENIE Zuinglius in 2. Cor. 5. tom 4. Not that there is reward of No reward of faith workes or of faith but c. Caluin in Ioan. 6. v. 29. Faith is a passiue worke if I may so speake to which no reward can be rendred Piscator in Thes loco 16. It is quite repugnant to faith to be meritorious Of the same mynd are they who as we reported before say that faith is defectuous sinfull polluted and like to a leprous and scabbie hand For boubtles such a thing deserueth no reward THE CONFERENCE Scripture plainely saieth that they who beleiue are blessed haue euerlasting life as they who beleiue not haue eternall death that men are loued of God because they beleiue that the womans daughter was cured by her faith that by faith Saintes obtaine the promises The same say Catholiks Protestants plainely say that there is no reward of faith that no reward can be rendred to it that merit is quite contrarie to the nature of it ART XXV WHETHER THE FAITH OF them who touched the hemme of Christs garment or theirs who touched the shaddow of S. Peter and napkins of S. Paul was pure and good SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 9. v. 21. She saied within her selfe If I shall touch onely his garment I shall be safe But Iesus turning and seing her saied The Hemorroissa her faith was good Haue a good hart daughter thy faith hath made thee safe c. 14. v. 36. And they besought him that they might touch but the hemme of his garment and whosoeuer did touch were made hole Act. 5. v. 15. And the multitude of men and weomē that beleiued Who touched Christs hem in our Lord was more increased so that they did bring forth the sick into the streets and laied them in bedds and couches that when Peter came his shaddow at least might ouer shaddow any of them and they all might be deliuered from their infirmities Act. 19. v. 11. And God wrought by the hand of Paule miracles And S. Pauls napkins not common so that there were also brought from his bodie napkins or hankerchefs vpon the sick and the diseases departed from them and the wicked spirits went out CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Math. 9. v. 21. Christ himselfe affirmeth that this fact of hers proceded of faith sauing Thy faith hath made the safe and health streight following this fact doth shew euidently that she thought this and touched Christ garment vpon an excellent and strong faith PROTESTANTS EXPRESSELY DENIE Caluin in Math. 9. v. 21. It may be that some errour and vice Some errour in the womans faith was mingled with the womās faith Againe That
neighbour that euerie good worke is to be directed onely for chastizment of our bodie or profit of our neighbour that it is not amōg the dueties of a Christian man which profiteth not our neighbour that before God we must cease from workes that our workes are to be directed to man onely and not to God Which sometimes Protestants themselues confesse to be contrarie to Scripture See l. 2. c. 30. THE SVMME OF THIS CHAPTER OF GOOD workes in generall The things which we haue rehearsed in this chapter do clearly shew that Protestants teach farre otherwise of of good workes then Scripture doth For the holie Scripture and Catholiks with it teacheth that good workes of the iust are not sinnes are a sweet sauour before God are intirely good are iust or iniust worthie meritorious vnequall not all commanded of God profitable and necessarie to iustification and saluation cause of saluation testimonie of iustice and election a cause why God loueth vs that we ought to do good workes and for Gods glorie and that we may also do them partly for reward All which are denied of Protestants They also shew that in this matter of good workes What Protest steale from goost workes if in anie whatsoeuer Protestants playe the thieues and steale For from the workes of sinnes they steale all goodnesse And from the workes of the iust they steale intire goodnesse true goodnesse true iustice sweetnes worth and merit before God who iudgeth of them as they are indeed They steale away also their necessitie and vtilite of iustifying and sauing their causalitie of saluation o◠of Gods loue towards vs their force of testifying iustification or election our obligation to do them and the end for which they are to be done to wit reward and Gods glorie And consequently they take out of the world all true vertue or iustice and the sweetnes thereof and also the worth the commoditie the efficacitie the testification and end and in their steed bring in mere sinnes mere iniquities stenches dung vnpleasant to God vnworthie of God and vnprofitable to vs yea hurthfull and pernitious And yet these men take it in euill parte to be called enemies of good workes or that they speake contemptuously of them But how I pray you can they speake more contemptuously of good workes they Protest enemies of good workes callling them ill sinnes mere sinnes mere iniquities mere pollutions stenches and dung in the sight of God who iudgeth no otherwise of them then they are indeed Or how can they be greater enemies of good workes then by taking away or denying that there are any true good workes in the world and by putting in their places their quite contraries that is euill workes and sinnes And hitherto of good workes in generall Now of them in par-particular CHAPTER XIV OF GOOD VVORKES IN PARTICVLAR ART I. WHETHER IT BE GOOD not to marrie SCRIPTVRE EXPRESSELY AFFIRMETH. CORINT 1. cap. 7. vers 8. But I say to the vnmarried Good to abide vnmarried and to woddows it is good for them if they so abide as I also And vers 1. It is good for a man not to touch a woman vers 26. It is good for a Not no touch a woman man so to be CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 2. de Monachis cap. 9. Paul absolutely pronounceth that it is good not to touch a woman PROTESTANTS EXPRESSELY DENIE Caluin in 1. Cor 7. v. 1. The Lord calleth it euill to want a Ill to want a wife wife In Gen. 2. v. 18. Maniethimke that single life is good for them and therefore lest they should be miserable they abstaine A wicked suggestion of Sathan from marriage But let the faithfull learne to oppose this sentēce of God against the wicked suggestions of Sathan Peter Martyr in thesibus p. 1002. It is not good for a man Not honest to be single to be single for it is not pleasant not honest not profitable And hereupon they condemne the vow of chastitie or single life Luther de votis to 2. fol. 273. Vowed chastitie is quite contrarie Vow of chastitie contrarie to the Ghospell Imptous to the Ghospell Zuinglius de Relig. c. de votis All vowes of chastitie are impious Caluin in Refutat Cathalani prg. 384. The vow of single life is a rebellion against God Perkins in Galat 2. tom 2. The vowes of perpetuall countinencie pouertie and regular obedience are indeed the state of abhomination CONFERENCE OF THE FORESAIED WORDS Scripture plainely saieth that it is good to abide single and not to touch a woman The same say Catholiks Protestants plainely say that it is euill to want a wife that it is a wicked suggestion of Sathan to abstaine from marriage that it is not good to be single and that the vow of chastitie or single life is nought ART II. WHETHER VIRGINITIE BE a vertue or a good that is honest SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Cor. 7. v. 35 after the Apostle had exhorted to virginitie Virginitie is honest or vertuous and single life he saieth And this I speake to your profit not to cast a snare vpon you but to that which is honest and that may giue you power without impediment to pray our Lord. Et v. 34. And the woman vnmarried and the virgin thinketh Holines in bodie and spirit Better then marriage More blessed on the things that pertaine to our Lord that she may be holie both in bodie and in spirit ver 38. He that ioyneth his virgin in matrimonie doth well and he that ioyneth not doth better v. 40. But more blessed shal s be be if she so remayne Math. 19. v. 12. There are Eunuchs which haue gelded themselues Desired for heauen for the kingdome of heauen CATHOLIKS EXPRESSELY AFFIRME S. Thomas 22. q. 152. art 3. Virginitie is a speciall vertue hauing it selfe to chastitie as magnificence to liberalitie PROTESTANTS EXPRESSELY DENIE Whitaker ad Ration 8. Campiani Virginitie is not simply Virginitie is not simply good good Againe Of them who can alwaies keepe virginall chastitie virginitie is to be desired not altogether but for those troubles which ordinarily follow marriage Tindal in Fox his Actes p. 1141. Keeping of virginitie and Virginitie in the religious is diuelish A thing indifferent It is nothing chastitie of the religious is a diuelish thing Apologia Confess Augustanae cap. de votis Obedience pouertie single life are things indifferent Bidenbachius in Consensu Iesuit Christian p. 769. We thinke that virginitie widdowhood and marriage are nothing Caluin in Math. 19. ver 12. It is a foolish imagination that No vertue single life is a vertue for of it selfe it pleaseth God no more then fasting nor deserues to be reckoned among the dueties which he requireth of vs. Et de vera reform p. 321. Nether is virginitie praised as if of it selfe it were a vertue Beza in Confess cap. 4. sect 16. There is a thirde kinde
here to wit so farre as that the spirit do struggle against sinne but not ouercome Of the same opinion are others who as before we saw do teach that we ought not to doe good workes For if we ought not doe good workes surely we ought not to ouercome sinne THE CONFERENCE Scripture plainely saieth that we ought to thinke our selues dead to sinne that sinne ought not to reigne in vs nor we ought to obey the concupiscences thereof The same say Catholiks Protestants plainely say that the spirit ought to struggle against sinne but not so as it ouercome it ART V. WHETHER ANIE THAT SERVE the flesh do also serue God SCRIPTVRE EXPRESSELY DENIETH. Rom. 8. v 13. If you liue according to the flesh you shall die Liuers according to the flesh shall die Please not God Are of the Diuel v. 8. They that are in the flesh cannot please God Math. 6. v. 24. No man can serue two Maisters 1. Ioan. 3. v. 8. He that committeth sinne is of the Diuel CATHOLIKS EXPRESSELY DENIE D. Stapleton in Math. 6. v. 24. Who serue God can nether serue the Diuel nor the flesh PROTESTANTS EXPRESSELY AFFIRME Caluin in Math. 6. v. 24. It is surely true that the faithfull are neuer so wholy obedient vnto God but that now and then they are withdrawne by the vitious lusts of the flesh but because Some seruer◠of the flesh are approued of God they mourne vnder this miserable slauerie and dislike themselues nor serue this flesh otherwise then against their will and striuing their desires and endeauours are approued of God euen as if they did afford him entire obedience In Rom. 8. v. 5. The Apostle testifieth that he accounteth not them carnall who do aspire to heauenlie iustice but who are wholy giuen to the world Beza in Praef. ad Pastores Basil vol. 1. pag. 427. To nill euill and yet to doe it is the parte of Saints who do wrastle Pareus l. 2. de Iustif c. 7. Sonnes of the Diuel are not simply Not all grieuous sinners Sonnes of the Diuel grieuous sinners but obstinat sinners l. 4. cap. 17. Nether the faithfull who sinne by chance or of themselues by weaknesse but such as of themselues giue themselues to sinne serue the Diuel and ought to be called sonnes of the Diuel Scarpe de Iustif Contr. 13. They onely are saied to serue the Diuel and to be his sonnes in whome sinne reigneth and who commit sinne with a full will but the faithfull do not so sinne See also what they say in the next article THE CONFERENCE Scripture plainely saieth that who serue the flesh shall die nor cāplease God that none can serue twoe maisters that whosoeuer committeth sinne is of the Diuel The same say Catholiks Protestants plainely say that euen the sonnes of God serue the flesh that the Apostle accounteth none carnall but such as wholy giue themselues to the world that onely obstinat sinners are sonnes of the Diuel that the the faithfull sinning ether of infirmitie or wilfully serue not the Diuel that to nill euill and yet do it is the parte of Saints that they onely serue the Diuel who with full will commit sinne ART VI. WHETHER BY GRIEVOVS sinnes the faithfull fall from grace SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Ioan. 3. v. 8. He that committeth sinne is of the Diuel v. 15. No murderer hath life in him Sinne maketh to fall from grace You know that no murderer hath life euerlasting abiding in himselfe Gal. 5. v. 4. You are euacuated from Christ that are iustified in the law you are fallen from grace CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Session 6. cap. 15. We must teach that grace of iustification once receaued is lost not onely by infidelitie but also with anie other mortall sinne though faith be not lost PROTESTANTS EXPRESSELY DENIE Whitaker Contr. 4. q. 6. c. 2. But it is more absurd which he S. Peter did not leese grace saieth that Peter by denying Christ lost grace Et Concione vlt. p. 696. To goe from grace that is to obey the concupiscence of the flesh and to resist Gods motions and admonitions is farre from falling from grace Perkins de Baptismo to 1. col 819. This is most worthie of remembrance that the Apostle calleth the Galathians euen in that verie time when they erred in the foundation and euen were gone to an other Ghospell Sonnes of God saying you all are the sonnes of God For hereupon we may truely conclude that not No enormious sinne obscureth grace any enormious sinne nor euerie errour which is committed against the foundation obscurreth the grace and regeneration which maketh the Sonnes of God much lesse extinguish it In Serie Caufarum c. 42. By falls grace and faith are not taken Sinne taketh not away grace away but illustrated cap. 51. It shall appeare out of the word of God that it is farre otherwise thē that grace is extinguished by euerie mortall sinne And de Sermon Dom. tom 2. col 391. he saieth that Dauid and Peter euen when they sinned as they did were by regeneration the Sonnes of God and the grace of God remained in them Abbots in Diatribam Tomsoni c. 22. Dauid was not yet Dauid iust when he committed murder quite spoiled of spirituall life not yet depriued of iustification but worthie to be depriued Againe Guilt of sinne doth not take away iustification doth not extinguish the Holie Ghost doth not exclude the right of inheritance to the kingdome of God but onely the vse thereof The vniuersitie of Zurich apud Zanchium tom 7. col 74. Seing the strife of the spirit with the flesh is alwaies in Saints it followeth that the spirit doth alwaies remaine in them though sometimes they be ouercomen with the weight of the flesh Caluin in 2. Petri 2. v. 21. The faithfull also sinne but they Faithfull in grace euen when they sinne fall not from grace Beza in Colloq Montisbel p. 388. Whosoeuer is elect albeit Fall not from grace by sinne he sinne grieuously as is saied of Dauid yet he falleth not frō grace into which God once receaued him In Confess c. 4. sect 20. The Holie Ghost did testifie to their Dauid Peter spirit that they though they had most fouly fallen were not withstanstanding accounted in the number of the Sonnes of God And in Colloq cit When Smidelin had saied I aske whether Dauid Dauid adultering kept the holie Ghost committing adulterie lost the Holie Ghost or no Beza answered He lost him not but kept him Which p. 381. he expliteth by this exāple As druncknesse can for a time take away the vse of reason but yet not reason it selfe So sinne cā for a time take away from the elect the vse of the Holie Ghost and of grace but not grace and the Holie Ghost himselfe who abideth in them and departeth not from them as nether he departed from Dauid Et 2. part resp ad Acta Colloq Montisbel p. 71.
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