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
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
of these Princes a foresaied albeit weake yet was true and liuelie The same saieth Pareus l. 1. de Iustificat c. 15. Caluin in Antidoto Concilij Sess 6. Can. 28. I denie not Faith liuelie euen in most grieuous sinnes that some seed of faith remaineth in a man euen in most grieuous falls That how litle soeuer it be I confesse to be a parcell of true faith and liuelie also Zanchius in Confess c. 27. to 8. The faith of the elect alwaies liueth Contra remonstrantes in Collat. Hagae 396. It is not saied here If faith be defiled with any grieuous sinne that that faith is dead for so no man should haue liuelie faith Of the same opinion are all Lutherans who say that faith before and without good workes doth iustifie and Sacramentaries also who teach that iustification of faith remaineth in the faithfull what sinnes soeuer they commit For faith saieth doth not iustifie or giue life whiles it is dead but onely whiles it is liuelie if it iustifie without good workes yea with verie ill workes cleare it is that it is not dead or idle but liuelie without good or with ill workes THE CONFERENCE Scripture plainely saieth that faith without good workes is dead is dead in it selfe is dead as a bodie without the soule that all faith without charitie is nothing The same say Catholiks Protestants plainely say that faith without workes is not dead is not nothing is not vnprofitable that though it be defiled with great sinnes yet it is not dead that it nether can be nor caÌ„ be saied to be dead that in grieuous falls it is liuelie euen in those Princes who loued the glorie of men more then the glorie of God ART XI WHETHER THE FAITH whereof S. Iames speaketh be true or iustifying faith SCRIPTVRE EXPRESSELY AFFIRMETH. Iames 2. vers 22. Seest thou that faith did worke with his Saint Iames speaketh of iustifying faith Abrahams workes and by the workes the faith was consummate and the Scripture was fulfilled saying Abraham beleiued God and it â—as reputed him to iustice Et v. 24. Do you see that by workes a man is iustified and not by faith onely CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l 1. de Iustif cap. 15 many waies proueth that S. Iames speaketh of iustifying faith PROTESTANTS EXPRESSELY DENIE Whitaker l. 1. cont Dureum sect 13. That Iames denieth He speaketh of a diuelish faith vs to be iustified by faith onely is to be vnderstood of a vaine feigned dead imaginarie and diuelish faith The like hath Iewel cited before art 8. Zuinglius in Iacob 2. to 4. saieth S. Iames speaketh of a counterfeit emptie and vaine faith Caluin in Iacob 2. v. 17. 19. He speaketh not of faith In v. Of a dead image of faith 14. He speaketh of a dead image of faith of a false profession Beza in Iacob 2. v. 14. It is not true faith but a dead image Peter Martyr in locis clas 3. c. 3. § 23. Iames maketh mentioÌ„ of a dead faith but that is no faith Pareus l. 4. de Iustif c. 18. For Iames deuideth not iustification He remoueth faith from iustification betweene faith and workes as the Sophisters would but wholy remoueth faith as a dead thing from iustification THE CONFERENCE Scripture plainely saieth that S. Iames spooke of faith which did worke with the workes of Abraham which was consummate by his workes wherewith Abraham did beleiue which was reputed to him for iustice and by which a man is iustified but not alone The same say Catholiks Protestants say that the faith whereof S. Iames speaketh was not iustifying faith was not faith was not true faith was a vaine feigned imaginarie and diuelish faith was a counterfeite and dead image of faith ART XII WHETHER ANIE FAITH be full or perfect and of some account in the sight of God SCRIPTVRE EXPRESSELY AFFIRMETH. Mathew 15. v. 28. Then Iesus answering saied to her O Woman Some faith great Full. great is thy faith Act. 6. v. 5. And they chose Steuen a man full of faith and of the Holie Ghost Rom. 4. v. 18. Who contrarie to hope beleiued in hope Et v. 19. Strong And he was not weakened in faith 2. Cor. 8. v. 7. In all things you abuond in faith Aboundant Heb. 10. ver 22. Let vs approch with a true hart in fulnesse of faith Iames 2. vers 22. And by the workes the faith was consummate Consummate 1. Petri 1. v. 7. That the triall of your faith much more pretious Pretious then gould which is proued by the fire may be found vnto praise CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Rom. 4. v. 2. The act of faith wherewith the vnderstanding is captiuated vnto the obedience of Christ is an act of notable vertue PROTESTANTS EXPRESSELY DENIE Iacobus Andreae in Colloq Montisbel p. 106. Faith is Faith is imperfect imperfect and no man beleiueth so firmely as he is bound to doe Caluin 3. Instit c. 11. § 7. Faith albeit of it selfe it be of no Of no worth worth or value iustifieth vs bringing Christ as a pitcher filled with money doth enrich a man In Math. 9. v. 22. We see that faith hath need of pardon for to please God In Act. 6. v. 8. Nether must we imagin any perfection of faith because he Saint Steuen was saied to be full of faith Beza in Colloq Montisbel pag. 28. It neuer came in our Not perfect mynd to say that there was any perfect faith in any Peter Martyr in locis classe 3. c. 3. § 6. Which I say not that I thinke that we are iustified by faith as it is a worke for it is defiled with many spottes of our infirmitie c. 4. § 8. If faith it selfe be considered as it is worke we cannot be iustified by it sith it is a worke lame and inperfect and farre worse then the law requireth but we are saied to be iustified by it as by it we apprehend and applie to our selues the promises of God and iustice merits of Christ Imagin a most filthie hand leprous and of some beggar Like a most filthie and leprous hand with which he receaueth almes of the giuer surely that beggar is not holpen of the filthinesse or leprosie of his hand but of the almes which he taketh with what kinde of hand soeuer And in Roman 11. he compareth our faith to a weake leprous and scabbie hand Pareus de Iustificat c. 7. It is not absurd that with faith is Sinfull mingled sometimes distrust or incredulitie which is a sinne and that so by an accident faith is sinne Againe Faith iustifieth as a beggar by a scabbie hand receaueth almes Pareus in c. 31. Enchiridij S. Augustini If we consider how Not worthie the name of vertue faith is of it selfe and in vs it is imperfect lame polluted and defiled and mingled with infidelitie so that it is not truely worthie of the
WHETHER FAITH BEING alone and without good workes can iustifie SCRIPTVRE EXPRESSELY DENIETH. Iames 2. v. 14. What shall it profit my brethren if a man say he hath faith but hath not workes Shall faith be able to saue him v. 24. Do you see that by workes a man is iustified and Faith alone doth not iustifie nor saue not by faith onely The same proue the places before cited which affirme that faith without workes is dead CATHOLIKS EXPRESSELY DENIE Councel of Trent Sess 6. c. 7. Faith doth not perfectly vnite to Christ nor maketh a liuelie member of him vnlesse to it be adioyned hope and charitie PROTESTANTS EXPRESSELY AFFIRME Confessio Belgica art 24. We are iustified by faith in Christ and that also before we haue done any good workes Luther in Gal. 2 to 5. fol. 310. This faith doth iustifie before Iustified before workes and without charitie fol. 312. It is an errour and impietie to say that infused faith doth not iustifie vnlesse it be adorned with Faith without charitie doth iustifie the workes of charitie Et in Disput to 1. f. 371. vnlesse faith be without anie euen the least workes it doth not iustifie nay it is 〈◊〉 â—aâ—th Liber Concordiae Lutheran c. 3 We reiect and condemne That faith doth not iustifie without good workes and so good The presence of workes is not needfull workes to be necessarily required to iustification and that without their presence a man cannot be iustified Illyricus in Claue Scripturae part 2. tractat 6. It is falsely saied That faith is neuer without good workes if it be ment of their actuall and not onely potentiall presence especially in the first iustification Againe God iustifieth the impious euen not working Therefore in iustification good workes do not onely not cooperate but nether are they present Schlusselbug to 7. Catal. Haeret. pag. 837. Our proposition Faith without workes iustifieth remaineth straÌ„ge That faith in the first iustification of a wicked sinner is without all good workes actually present Wigandus in Schlusselburg lib. cit p. 792. Faith must needs be first and then workes follow albeit we cannot discerne the time For Luthers sentence is certaine Faith iustifieth before it doth good workes Et p. 764. The absence of our good workes doth Absence of workes hindreth not iustification not hinder God to impute iustice by Christ Authour de Iustif to 5. doctrinae Iesuit p. 241. The holie Scripture describeth manie iustified in whome is no good worke seene but onely faith Againe These and the like examples do clearly shew that in the beginning faith is truely without good workes and that it so voide of good works is imputed to iustice and receaueth remission of sinnes See more of their like sayings hereafter cap. 14. art 12. For the same beleiue as well the Lutherans who hould that the presence of good workes is not necessarie to iustification as Caluinists who teach that iustification of faith remaineth in the faithfull euen in most grieuous sinnes THE CONFERENCE Scripture plainely sayeth that faith without workes profiteth not saueth not is dead that a man is not saued with faith onely The same say Catholiks Protestants plainely say that faith iustifieth before we doe any good worke without and before charitie without euen the least good workes without good workes actually present without the presence of good workes that in iustification good workes are not so much as present that manie are iustified in whome no good workes are seene that faith void of good workes is imputed to iustice and receaueth remission of sinnes ART XVIII WHETHER FAITH DO iustifie as it is Beleife or as it beleiueth or knoweth SCRIPTVRE EXPRESSELY AFFIRMETH. Ioan. 17. v. 3. This is life euerlasting that they know thee the Faith iustifieth as it is a knowledge onely true God and whome thou hast sent Iesus Christ 1. Ioan. c. 5. ver 1. Whosoeuer beleiueth that Iesus is Christ is borne of God v. 5. Who is he that ouercometh the world but he that beleiueth that Iesus is the Sonne of God Rom. 4. v. 3. Abraham beleiued God and it was reputed him to iustice c. 10. vers 9. If thou confesse with thy mouth our Lord Iesus and in thy hart beleiue that God hath raised him vp from the dead thou shalt be saued CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 6. cap. 6. They are disposed to iustice whilst stirred vp and holpen by Gods grace conceauing faith by hearing they are freely moued to God beleiuing these things to be true which are reuealed and promised PROTESTANTS EXPRESSELY DENIE Willet Controu 19. pag. 983. Faith doth not iustifie vs by Faith iustifieth not as it is a Beleife As it is a Beleife But as it is a Petition the worke of beleiuing As it is an act of beleiuing onely it iustifieth not Feild l. 3. de Eccles c. 44. Speciall faith hath sundrie actes but to this purpose specially two The one by way of petition huÌ„bly intreating for acceptation and fauour the other in the nature of confortable assurance consisting in a persuasion that that is graunted which was desired Faith by her first act obtaineth and worketh our iustification by her second act she doth not actiuely iustifie but finding the thing done certifieth and assureth vs of it Zuinglius l. de ver falsa relig cap. de Merito Faith in As it is a Trust a Confidence Scripture is taken manie waies First for beleife then for stedfastnes next for trust in God and of this onely it must be vnderdoost That faith saueth Respons ad Confess Lutheri f. 507. To say that this kind of faith and assent bringeth any comfort securitie peace tranquillitie or saluation to our soules were false and most foolish Hemingius in Enchirid. classe 1. pag. 109. It is manifest that none is saued by onely knowledge Whereupon euerie one seeth that iustifying faith is not onely the knowledge of the historie of Christ. Lobechius Disput 22. Sauing faith is saied to iustifie not by the foundation as it is a knowledge and assent in the mynd and trust in the will but by reason of the end or obiect which is Christ And of the same opinion are other Protestants as appeareth both by their words related before art 2. 3. and also because they teach that iustifying faith is not the Catholik faith wherewith we beleiue the misteries of faith but a speciall trust or confidence wherewith euerie elect faithfull man assureth himselfe of the remission of his sinnes or at least that it includeth this trust Herevpon Confessio Saxon. c. 4. saieth By faith is signified a trust resting Protâ—stants faith is Trust on the Sonne of God Which is repeated c. 7. 16. Luther Praef. in Epist ad Rom. to 5. Faith is a trust of the mercie of God towards vs. Ministri Saxonici in Colloq Aldeburg fol. 30. Faith in this matter we vnderstand to be trust relying vpon Christ. Zuinglius Respons
she fluck in his garmēt rather then by praier offered her selfe to be cured of him perhaps she slipt a litle out of the way through incōsiderate zeale In Math. 14. v. 36. cit It is credible that they were somewhat superstitious Some what superstitious seing they restrained Christs grace to the touching of his garment Daneus Cōtr. 4. p. 1348. He supposeth that they who did those Erroneous things Math 9. Act. 5. 19. cit did not erre which is false albeit sick persōs were heard of God cured of their diseases Againe God did not approue the manner which they chose Whose very words repeateth Hospin l. de origine Templorum p. 132. Confessio Heluet. c. 4. Who will beleiue that a shaddow or image of a bodie could bring any profit to the godlie THE CONFERENCE Scripture plainely teacheth that Christ both by word and deed approued the faith of the woman which reuerently touched the hemme of his garment that he both suffered others to touch the hemme of his garment and by miracles allowed their fact and that by great miracles approued their faith who touched the shaddow of Saint Peter or the napkins of Saint Paul Catholiks say the same Protestants plainely say that perhaps there was some errour or vice in the faith of the woman who touched the hemme of his garment and that she slipt a litle out of the way that they were superstitious who touched our Sauiours garment that they erred who touched his garmēt or the shaddow of S. Peter or napkins of S. Paul and that God did not approue their manner of doing that none will beleiue that a shaddow can do any good to the godlie Which are so opposite to Scripture as Protestants confesse it See lib. 2. c. 30. THE SVMME OF THIS CHAPTER OF FAITH By those things which haue beene rehearsed in this chapter plainely appeareth how different a faith Protestants haue from the Scripture For the Scripture together with Catholiks teacheth that faith is a worke or action that it beleiueth all the articles of faith or words of God that it cannot be had without the holie Ghost that it is but one and distinct from hope and charitie and inferiour to charitie that it may be without confession of mouth and without charitie or good workes that without good workes it is dead and without them iustifieth not that it iustifieth as it is beleife that indeed it iustifieth and that we do not onely thereby know that we are iustified that it selfe may be imputed to iustice that sometimes it is perfect and is of great value before God that it is necessarie to iustification and saluation that it is not proper to the iust or elect that it is gotten by hearing that it may be lost and that reward is giuen to it All which Protestāts do denie It appeareth also that Protestants play the theiues euē What Protest steale from faith towards faith which they would seeme to esteme and and aduance more then all men and steale from it that it is a worke or action that it beleiueth all things reuealed of God that it is distinct from hope and charitie that it is one that it iustifieth as it is beleife that it iustifieth indeed that it is necessarie to iustification and saluation that it can be perfect that it can be imputed to iustice that it can be rewarded that it is a vertue or truely worthie of the name of vertue And if we take from Faith the nature of a worke or act the beleiuing of all that is reuealed of God the vnitie and distinction from hope and charitie all perfection power of iustifying necessitie to iustification and saluation worthinesse of reward nature of iustice or vertue and finally the very name of vertue we scarce leaue the name of Faith much lesse the thing it selfe Nether onely do they steale so many and so great good properties frō Faith but also attribute manie ill which are contrarie to the nature of it As that it is polluted with infidelitie like to a scabbie or leprous hand need pardon and is sinne Such a Faith foresooth it is which in steed of the Catholik Protest faith is true infidelitie faith described to vs in the Scripture Protestants haue brought into the world which is true infidelitie and sheweth what kinde of men the Authours thereof are And thus farre of Faith Now of good workes CHAPTER XIII OF GOOD VVORKES IN GENERALL ART I. WHETHER ANIE WORKES OF a Sinner before he be iustified may be good SCRIPTVRE EXPRESSELY AFFIRMETH. IAMES 2. v 25. Rahab the harlot was not she iustified A Harlot did good workes by workes Et v. 19. it is saied to a Sinner Thou beleiuest that there is one God Thou doest well Luc. 7. v. 47. Manie sinnes are forgiuen her because A sinner doth well in beleiuing God she hath loued much Et c. 18. v. 13. The publican standing a farre of knocked his breast saying God be mercifull to me a sinner I say to you this man went downe into his house iustified more then he And other place teach that pennance and good workes go before iustification as we shall see hereafter CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 6. Can. 7. If anie shall say that all workes which are done before Iustification in what sorte soeuer they are done are true sinnes or deserue the hatred of God be he accursed PROTESTANTS EXPRESSELY DENIE Perkins in Gal. 3. to 2. We are tought that the actiōs of those The actions sinners are sinne that are not regenerate are sinnes So Rogers on the 10. and 13. article Apologia Confess Augustanae c. de Tradition It is false that he who out of grace doth the workes cammanded doth not sinne c. de Iustif It is false that men doing the precepts out of grace do not sinne Confessio Heluet. c. 15. We must be iust before we do good workes Lutherus Postilla in Dom. post Natiuit The Lord defineth All workes before iustification are euill Are sinnes in the Scripture what workes soeuer go before iustification are euill and of no moment Lobechius Disp 22. The workes of those that are not iustified cānot please God but in his iudgmēt are accounted for sinnes Bucer in Disput Cantabrig pag. 714. What good worke Prouoke Gods wrath soeuer we seeme to doe before iustification is indeed sinne and prouoketh Gods wrath against vs. Peter Martyr in Rom. 11. All workes that are done before iustification are sinnes Caluin in Antidoto Conc. sess 6. c. 9. What workes do they tell vs of that are before iustificatiō Posteritie will scarce be persuaded that there was so much blockishnesse in Poperie that they would set any worke before iustification albeit they denied that it merited so great a good Et 3. Inst cap. 14. § 7. What can sinners Execrable before God alienated from God doe but is excrable in his iudgment Bezal Qnaest resp vol. 1. p. 676. It is foolish to
your sinnes Translate ill one to an other proue that we ought to confesse our sinnes to men the French Bibles An. 1605. 1610. translate them thus Confesse your faults one against an other as if the Apostle had bidden onely to confesse offences done against men The same insinuateth the Kings Bibles whiles for Sinnes it hath Faultes Because those words Actor 23. v. 11. And the night following Translate ill our Lord standing by him saied c. do proue that Christ was present with S. Paul in prison the French Bibles An. 1560 1562. 1568. 1605. in steed of Standing by translate He presented himselfe Tremellius hath He was seene Because those words Hebr 4. ver 14. Hauing therefore a Translate ill great high Preist that hath penetrated the heauens Caluin for Penetrated the heauenes translated He entred Beza He passed through Tromellius He ascended Because that Pronoune demonstratiue Hic This in those words of Christ This is my blood doth proue that it Translate ill is not referred to the word Cuppe or wine but to the word Blood Beza in Math. 26. v. 28. would not translate it Hic in the masculine gender but Hoc in the neuter gender For saieth he homilia 2. de ver present vol. 3. pag. 316. Surely who saieth Hic This is my blood pointeth at nothing but his owne blood The like he saieth in Cyclope pag. 268. Piscator l. 2. Thes p. 450. And yet as Illyricus saieth All both ancient and new and Caluin himselfe translate Hic This is my blood And Beza himselfe Hebr 9. ver 20. translateth the very selfe same Greek words thus Hic est sanguis This is my blood because there they proue not that the Euchariste is the bloud of Christ as they do Mathew 26. v. 28. cit Musculus also in locis tit de Caena pag. 360. affirmeth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vsed by S. Mathew and S. Mark is not well translated in the Masculin gender Hic Vnlesse we vnderstand Calix and neuerthelesse in the same place saieth that Mathew and Mark write that our Lord saied Hic This is my my blood of the new testament So that though twoe Euangelists teach that our Lord saied Hic This in the Masculine gender yet it is not well translated so Because those Greek words Luc. 22. vers 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is This is the new cuppe which the new testament in my blood that Cuppe which is shed for you do euidently shew that the word Shed is referred to the word Cuppe and consequently doe proue that it was a Cuppe of the true blood of Christ Beza vpon that place and Respons ad Illyr p. 198. and other Protestants after him saieth that ether there is a manifest Solloecophanes wherein the They call in do oâ— the words Nominatiue case is put for the Datiue or els these words are foisted into the text And yet confesseth that all our ancient Copies haue the nominatiue case or as Fulk saieth Praef. in nou testam not 49. All the Copies extant haue it in the nominatiue case And Beza herein is followed of Whitaker l. 1. cont Dur. sect 35. Daneus Contr. de Euchar. p. 544. Bucanus loco 48. Piscator in Refutat Sophismatum Hunnij p. 468. and of others Zuinglius resp ad Matthaeum Rulling tom 2. fol. 156. somewhat bolder translated these Greek words so as the word Shed cannot be referred to the word Cup to which alone S. Luke referreth it for thus he hath Hoc poculum in sanguine meo qui pro vobis funditur and Respons ad Confess Lutheri tom 2. fol. 511. saieth that it is an Enallage or Change of the Nominatiue case for the Datiue Moreouer Beza Luc. 22. vers 17. calleth in doubt those words Which is giuen for you Whereby the real presence is confirmed Because those words Math. 10. vers 2. The names of the They call in doubt twelue Apostles be these These first Simon who is called Peter proue the primacie of S. Peter Beza vpon that place saieth What if this word First be added by some who would stablish the the primacie of Peter And neuerthelesse addeth We find it so written in all Copies And so by his owne confession contrarie to the testimonie of all Copies calleth in question a word which fauoureth the Primacie of S. Peter Because the Pronoune Hoc or Hic in the words of They â—â—ll in doubt the Eucharist being taken adiectiuely helpeth to proue the Eucharist to be the bodie blood of Christ Daneus l. 1. de Euchar. c. 1. pag. 543. saieth What if I except that the proper words of Christ were onely these twoe Is my stesh I shall with one word frustrate all this proofe by the Pronoune Hoc But if thou canst nether proue thy exceptioÌ„ of Christs words nor canst denie but that the Euangelists haue the pronoune Hoc This is not thy exception both vaine and impious Because those words 1. Corinth 13. v. 2. If I should haue Translate ill all faith so that I could remoue mountaines and haue not charitie I am nothing do proue that no faith at all worketh iustification without charitie Beza therefore All translateth whole and saieth he doth it lest this text should deceaue anie Because those words Daniel 4. v. 24. Redeeme thou thy Translate ill sinnes with almes proue that good workes do redeeme sinnes The Kings Bible translateth it thus Breake of thy sinnes by righteousnesse And others say that our translatioÌ„ is naught And neuerthelesse P. Martyr on this place auoucheth That the Chaldee in which tongue this was written hath word for word Redeeme thy sinnes by iustices and so it is cited by Caluin 3. Instit c. 4. § 36. Apolog. Confess August c. de respons ad argumenta and also by others reported in the Protestants Apologie Tract 1. sect 4. subdiuis 7. Because those words Hebr. 2. ver 9. But him that was a They change the order of the words litle lessened vnder the Angels we see Iesus because of the passion of death crowned with glorie and honor proue that Christ was crowned with glorie because he suffered death Beza turneth the words thus But we see that Iesus crowned with glorie and honor who for a time was made inferior to Angels for suffering of death And King Iames Bible followeth him As if the Apostle had not saied why Christ was crowned with glorie but why he whas made inferiour to Angels And yet Beza is not ashamed to adde Let no man meruaile that I haue changed the placing of the words Because the words 2. Pet. 2. v. 8. For in sight and hearing They 〈◊〉 the 〈◊〉 he was iust dwelling with theÌ„ who from day to day vexed the iust soule with vniust workes proue that meÌ„ may be iuste in some deeds The King and Queens Bible turne the words thus For being righteous and dwelling amoÌ„g theÌ„ in seing and hearing vexed his soule Where they do not refer
tom 4. Armat cap. 15. saieth Faith is called a worke not absolutely as it is considered in it selfe but relatiuely as it apprehendeth Christ Hunnius de Iustificat pagin 157. Faith worketh by charitie towards our neighbour not toward God Finally Perkins in Casibus c. 7. That which euerie one is bound to beleiue is indeed true according to the intention of God who bindeth him but it is not true alwaies according to the euent Of good works in generall they coyne these distinctions Of good works in generall The good workes of the iust are good in parte not wholy They are all equall before God but not in themselues They are acceptable to God in his throne of mercie but not of iustice They are necessarie to iustification by necessitie of presence but not of cause They are necessarie to saluation not to iustificatioÌ„ See l. 1. c. 14. art 15. To which we adde that Pareus lib. 4. de Iustificat capite 17. saieth That good works are worthie of reward in the courte of mercie but worthie of punishment in the courte of iustice of God Et l. 1. c. 16. 23. 24. Works are required to regeneration not to iustification or as Reineccius speaketh 10. 1. Arm. c. 20. They are necessarie to sanctification not to iustification Who also to 4 c. 22. distinguisheth a worke in Giuing and Receauing and saieth that faith is a giuing worke not a receauing Schlusselb to 7. Catal. p. 446. writeth that obedience is necessarie to saluation but an others obedience not ours And addeth The dutie of obedience is indeed necessarie to saluation forsooth if it be not freely remitted Scarpius de Iustif Contr. 15. Iust men are worthie of the kingdome of God by the worth of aptnesse not of perfection or merit Riuet tract 3 sect 36. There may be a relation of Merit and Reward betwene men but not betwene God and men Perkins in Cathol Ref. Cont. 4. cap. 6. Good workes are necessarie to saluation not as cause but onely as a thing necessarie following faith Touching good works in particular they thus distinguish of good works in particular That to liue single is a good profitable but not honest or vertuous That virginitie is better then mariage in something but not simply That fasting is a parte of Gods worshippe in the law but not in the Ghospel That almes deliuereth from sinne and death not by it selfe but by the cause thereof That it is lawfull to pray for the elect not for others for the liuing not for the dead for things promised in the Scripture not for other things as appeareth by what hath beene rehearsed c. 15. To which we adde that Perkins in Cathol reform Cont. 3. c. 3. writeth that we pray not so much for the forgiuenesse of sinnes past as present Confessio Wittember saieth We may wish to the dead all rest and happines in Christ but we may not pray for them Luther in Postil Dom. 2. post Trin. graunteth that we may once or twise pray for the dead but not often And at home and in our chamber but not in the Church And the like hath Vrbanus Regius in formulis caute loquendi to 1. Who also in locis fol. 322. saieth that we may pray coÌ„ditionally for the soule of our brother but not absolutely Feild l. 3. de Eccles c. 17. teacheth that we may pray for one that is dead streigth after his death but not afterward Zuingle in art 60. saieth I condemne not if one being carefull for the dead doe implore or pray Gods mercie for them but to define any time for this is diabolicall Spalata l. 5. Repub. c. 8. n. 132. writeth that God at the intercession of the Church forgiueth litle sinnes soone after death but not long after Thus they distinguish about praier fore the dead Perkins in Apoc. 2. tom 2. The precept of repentance is directly giueÌ„ to the elect indirectly to the reprobate Et Tilenus in Syntagm c. 47. There is no counsaile inferred out of 1. Corint 7. but onely a desire and wish of one desiring the guift of continencie Touching sinne these new distinctions they make Of sinne That it is imputed to reprobates and infidels not to the faithfull and elect That it is veniall to the elect not to others that it may stand with iustice with some wrastling no otherwise that byting vsurie is condemned not other as we haue related l. 1. c. 16. Besides Perkins in Cathol ref Cont. 2. cap. 1. saieth that in iustification sinne is taken away not in it selfe but as it is in the person or as Riuet speaketh CoÌ„t tract 3. sect 26. Sinne remaineth in parte not wholy Caluin in IoaÌ„ 1. v. 29. Sinne is in vs but not in the iudgement of God Beza in 2. part resp ad Coll. Montisb p. 73. Dauid sinned but not whole but as he was not regenerate p. 79. He did not retaine the holie Ghost but some thing of the holie Ghost pag. 71. Sinne casteth not of the holie Ghost but hindreth his efficacie Et p. 87. It maketh the holie Ghost a sleepe for a time but doth not cast him of Pareus l. 1. de Amiss Grat. c. 7. Adam fell not as he was predestinate but as he was to be predestinated He lost the grace of creation but not the grace of iustification And Piscator in Thes loc 20. The elect do slide but are not cast downe Touching iustification these new distinctions they Of iustification frame It is declared by workes but not caused It forgiueth sinnes but taketh them not away It maketh that sinne is not imputed but not that it is no more It maketh a man iust not in himselfe but in Christ And others such like as may be seene lib. 1. c. 17. Moreouer Luther in Zanchius de Perseuer to 7. col 128. saieth When Peter sinned his loue towards God and Christ was not drowned but onelie floated Reineccius to 4. Arm. c. 15. Sanctification increaseth and decreaseth but not iustification Kemnice in locis part 2. tit de Argum. writeth that when in Scripture God is required to iudge vs or reward vs according to our iustice that speach is not of the iustice of person but of our cause or controuersie with other men And agayne That same yee are cleane Ioan. 13. And yee are washed and sanctified 1. Cor. 7. is to be vnderstood imputatiuely Whitaker ad Rat. 8. Camp Faith hope and charitie doe make vs iust inchoately not absolutely Perkins de Praedest to 1. distinguiâ—heth grace into that which represseth which he saieth is coÌ„mon to reprobates into that which reneweth which he maketh proper to the elect Et in Cath ref Cont 4. c. 4. saieth Adam had imputed iustice according to the substance thereof but not according to imputation Illyricusin Claue part 2. tract 6. Sinne is abolished by right promise for the time to come but not in act and deed Gesner in CoÌ„p loco 22. In Scripture those are called iâ—st
to giue his life for vs 120 15 VVhether he merited any thing for himselfe 121 16 VVhether he sufficiently redeemed vs 123 17. VVhether he redeemed vs with his blood 125 18. VVhether he died for reprobates 127 19. VVhether he died for all 129 20. VVhether his blood be corrupted 131 21. VVhether his soule descēded to hell 132 22. VVhether he suffered the paines of hell 134 23. VVhether he entred to his disciples the doores being shut 136 24. VVhether he penetrated the heauēs 138 25. VVhether he praieth for vs in heauen 139 Chap. 4. Of Angels and Saints Art 1. VVhether Angels and Saints doe the will of God 144 2. VVhether Saints enioye their felicitie 145 3. VVhether the glorie of Saints be equall 147 4. VVhether Angels and Saints pray for vs. 148 5. VVhether Saints haue care of vs 150 6. VVhether they heare our praiers 152. 7. VVhether Angels offer our praiers to God 153 8. VVhether they be to be praied vnto 155 9. VVhether God be to be praied vnto by the names of Saints 156 10. VVhether God haue mercie on vs for Saints sake 158 11. VVhether Angels or Saints be to be bowed vnto 159 12. VVhether Saints be to be imitated of vs 161 13. VVhether holie men receaue vs into heauenlie tabernacles 162 14. VVhether anie Saint may be termed our hope 163 15. VVhether anie had power to worke Miracles 164 16. VVhether Saints do reigne with Christ 166 17. VVhether anie was full of grace 167 Chap. 5. Of the Scripture or worde of God Art 1. VVhether anie place of Scripture be hard to vnderstand 170 2. VVhether Scripture can be vnderstood without the holie Ghost 172 3. VVhether the Ghospel containe any law 174 4. VVhether the Ghospell preach pennance 167 5. VVhether the Ghospell reproue sinne 178 6. VVhether the Ghopell promise saluation without conditiō of works 180 7. VVhether the Gospell be contrarie to the law 182 8. VVhether the law of Moyses commanded faith in Christ 184. 9. VVhether anie vnwritten traditions be to be kept 186 Chap. 6. Of S. Peter and the Apostles Art 1. VVhether S. Peter were first of the Apostles 189. 2. VVhether the Church was built on S. Peter 190. 3. VVhether the keyes were giuen to him 192. 4. VVhether his faith failed 193. 5. VVhether the Apostles were foundations of the Church 195. 6. VVhether the Apostles were simply to be heard 196. 7. VVhether they were sufficient witnesses of the trueth 198 8. VVhether they learned anie point after Christs ascension 200. 9. VVhether Iudas was truely a disciple 201. 10. VVhether Iudas was a Bishop 202. Chap. 7. Of Pastors of the Church Art 1. Whether Pastors alwaies continew 204. 2. VVhether authoritie be in the Pastors 206. 3. VVhether one Pastor can excommunicate 208. 4. VVhether Pastors can make lawes 209. 5. VVhether Bishops be rulers of the Church 210 6. VVhether they rule the Church 211. 7. VVhether Pastors be to be called Priests 213. 8. VVhether a Pastor can be without calling 214. 9 Whether a Pastor may haue temporall iurisdiction 216. 10 VVhether Moyses were a Preist 218. Chap. 8. Of the Church Art 1. VVhether the Church be one 220. 2. VVhether ill men be of the Church 223. 3 Whether reprobats be of the Church 225. 4 VVhether the Church euer continew 226. 5. VVhether it be alwaies visible 228. 6. VVhether it be infallible 230. 7. VVhether it be simply to be heard 231. 8. VVhether trueth relieth on the Church 232. Chap. 9. Of Temples or materiall Churches Art 1. VVhether Churches be for priuat Praiers 235. 2. VVhether Churches be to be adorned 237. 3. VVhether Images may be set in Churches 4. VVhether Heatens thought their idols to be Gods 240 Chap. 10. Of Baptisme Art 1. Whether water be necessarie to baptisme p. 242. 2. Whether inuocation of the Trinitie be necessarie to baptisme p. 243. 3. Whether baptisme be necessarie as by precept p. 245. 4. VVhether it be necessarie as a meane p. 246. 5. VVhether Simon Magus and such were baptized p. 248. 6. VVhether baptisme be effectuall in reprobats p. 150. 7. VVhether baptisme clenseth sinne p. 252. 8. VVhether it pardonneth sinnes to come p. 256. 9. VVhether before baptisme children be in state of damnation p. 258. 10. VVhether the baptisme of S. Ihon and of Christ were different p. 261. 11. VVhether certaine Ephesians had receaued S. Ihons baptisme p. 262. 12. VVhether they had heard of the holie Ghost p. 264. Chap. 11. Of the Eucharist Art 1. VVhether the Eucharist be the bodie and blood of Christ p. 266. 2. VVhether Christs flesh be to be eaten and his blood to be drunk p. 280. 3. VVhether Christ gaue the blood of the new testament to be drunk p. 283. 4. VVhether the Eucharisticall Chalice be Christs testament p. 284. 5. Vhether at the time of his Supper his blood was shed p. 286. 6. VVhether the Eucharisticall Chalice was shed for vs p. 288. 7. VVhether bread be necessarie to the Eucharist p. 289. 8. VVhether the Eucharist be to be made of azime bread p. 290. 9. VVhether bread and wine whereof the Eucharist is made be to be blessed p. 292. 10. VVhether there ought to be anie preparation to the Eucharist p. 293. 11. VVhether there be anie Sacrifice in the Church p. 295. 12. VVhether is there anie altar in the Church p. 296. 13. VVhether the Paschal lambe was sacrificed p. 297. Chap. 12. Of the other Sacraments Art 1. VVhether Preists can forgiue sinnes p. 300. 2. VVhether we must cōfesse our sinnes p. 302. 3. VVhether grace be giuen by imposition of hands p. 305. 4. VVhether hands be to be imposed vpon those that are baptized p. 305. 5. VVhether Matrimonie be a Sacrament p. 306. 6. VVhether one may marrie after diuorce p. 307. 7. VVhether the sick are to be anoiled p. 310. 8. VVhether the new Sacraments excell the ould p. 311. Chap. 13. Of faith Art 1. VVhether faith be a worke 314. 2. VVhether faith beleiue onely God his promises 315. 3. VVhether to beleiue that Christ is God be iustifying faith 317. 4. VVhether faith be one 319. 5. VVhether all articles of faith may be beleiued without the holie Ghost 321. 6. VVhether faith differ from hope and charitie 322. 7. VVhether faith be greater then charitie 324. 8. VVhether faith be without charitie 325. 9. VVhether it be without confession 328. 10. VVhether without good works it be dead 329. 11. VVhether faith whereof S. Iames speaketh be iustifying faith 331. 12. VVhether anie faith be perfect 333. 13. VVhether faith be perfected by good works 331. 14. VVhether by faith we onely know that we are iustified 336. 15. VVhether faith be necessarie to iustification or saluation 338. 16. VVhether faith be anie cause of iustificatien 340. 17. VVhether faith alone cā iustifie 342. 18. VVhether faith iustifie as it is beleife 344. 19. VVhether faith it selfe be imputed to iustice 346 20. VVhether faith be proper to the iust 348 21 VVhether it be
was not whashed by baptisme See artic 7. Scripture We were by nature the children of wrathe as also the rest As by the offence of one vnto all men to condemnation Protestants Originall sinne is not imputed to them the children of the faithfull are borne Saintes See art 9. Scripture In what then were ye baptized who saied in Ihons Some baptized in Saint Ihons Baptisme Not in that baptisme Some knew not of the Holie Ghost They knew of him baptisme Protestants It is demonstrated that they were neuer baptized in Ihons outward baptisme See more art 11. Scripture But they saied to him Nay nether haue we heard whither there be a Holie Ghost Protestants How could it be that Iewes had heard nothing of the Holie Ghost Se more art 12. CHAPTER XI OF THE EVCHARIST SCripture This is my bodie which is giuen for you This is my The Eucharist is the bodie of Christ It is not his bodie bloud of the new testament that shal be shed for manie Protestants The Sacramentall bread is called Christs bodie although indeed it be not Christs bodie The Eucharist is not truely the bodie of Christ Some do vrge that the lords bread is the verie bodie of Christ but we say the contrarie See more art 1. Scripture Vnles ye eate the flesh of the Sonne of man and Christs flesh to be eaten drinke his blood ye shall not haue life in you Protestants Christ did not command his bodie to be eaten Not to be eaten but symbolicall bread VVe eate and drinke nothing but bread and wine Christs corporall flesh can be no way eaten See more art 2. His flesh truly meate Scripture My flesh is truely meate Protestants It is farre from the bodie of the lord to be truly Not truly meate eaten See art 2. cit Scripture Drinke ye all of this For this is the blood of the Blood of the new testameÌ„to be drunk Not to be drunk The Chalice is the new testament There is sacrifice new testament Protestants Christ did not giue the blood of the new testament to drink See art 3. Scripture This chalice is the new testament in my blood Protestants That Cuppe was not the new testament This Cuppe was not the new testament it self See more art 4. Scripture In euerie place there is sacrificing and there is offered to my name a cleane oblation Protestants There is no more Sacrifice remayning in the There is none Church See more art 11. Scripture This is the chalice the new testament in my blood The Chalice shed for vs. which chalice as is euident by the Greek text shal be shed for you ProtestaÌ„ts The chalice was not shedde for vs. See more art 6. Not shedde for vs. We haue an altar We haue none Scripture We haue an altar whereof they haue no power to eate who serue the tabernacle Protestants Paule maketh no mention of an altar In the Apostolicall writings there is no mention of an altar Altars haue no place in the time of the Ghospell See more art 24. Scripture And the whole mulâ—â—tude of the children of Israel The Paschall lambe sacrificed Not sacrificed shall sacrifice him the paschall lambe at euen Protestants The holie Bible no where teacheth that the paschall lambe was immolated and sacrificed The paschall lambe was no sacrifice See more art 13. OF THE OTHER SACRAMENTS CHAPTER XII SCripture Whose sinnes you shall forgiue they are forgiuen Men can forgiue sinnes They can not Protestants Men do not forgiue sinnes who attributeth remission of sinnes to a creature robbeth God of his glorie It is proper to God alone to remit sinnes and so proper as he communicateth this glorie to none See more art 1. Scripture Confesse your sinnes one to an other Sinnes to be confessed to men Not to be coÌ„fessed to theÌ„ Grace by imposition of hands Not by it Protestants God requireth not this confession to manne Confession of sinnes is forbidden Nether Christ nor his Apostles would command it See art 2. Scripture Resuscitate the grace of God which is in thee by the imposition of my hands Protestants Grace was not giuen by the externall signe of imposition of hands Imposition of hands of it self hath no efficacie but the effect dependeth of God alone See more art 3. Scripture Euerie one that dismisseth his wife and marrieth an To marie after diuerce is aduantrie Not aduantrie Men dying are to be auoiled other committeth aduoutrie Protestants Who dismisseth his wife for whoredome and marrieth an other doth not commit aduoutrie See more art 6. Scripture Is anie man sick among you let him bring in the preists of the Church and let them pray ouer him anoiling him with oile Protestants The Preists were commanded that they should Not to be not anoile those that died See more art 7. CHAPTER XIII OF FAITHE SCripture This is the worke of God that you beleiue in him Faith is a worke whom he hath sent Protestants Faith is no worke It is false that faith is a Not to worke worke See more art 1. Scripture And now there remaine Faith Hope and Charitie Faith distinct from Hope these three c. Protestants Who wnderstand not that Faith Hope and Not distinct Charitie are the selfe same thinge wil be forced to let passe manie knotâ—es in Scripture vnloosed See more art 7. Scripture And now there remaine Faith Hope and Charitie Faith inferior to Charitie Not inferior these three but the greater of these is Charitie Protestants Faith is greater then Charitie Faith is better more worthie more noble then Charitie See more art 7. Scripture Of the Princes also manie beleiued in him but for Faith without confessioÌ„ the Pharises did not confesse Protestants True faith can no more be separated from confession Not without confession Faith of Christs Godhead helpeth of mouth then fire from heate See more art 9. Scripture These are written that you may beleeue that Iesus is Christ the Sonne of God and that beleiuing you may haue life in his name Protestants To beleiue that Christ is one person which is Helpeth not God and man would helpe none See more art 3. Scripture Of the Princes also manie beleiued in him but Faith without charitie for the Pharises did not confesse For they loued the glorie of man more then the glorie of God Protestants It is impossible to beleiue where charitie wanteth Not without charitie True faith can no more be without workes then fire without heate See more art 8. Scripture Faith without workes is dead Faith some times dead Neuer dead Protestants Who beleiue that true faith can be dead beleiue against the Confession of our Church True faith can neuer be saied to be dead See more art 10. Scripture VVithout faith it is impossible to please God Faith necessarie to saluation Not necessarie Faith without workes saueth not It saueth Beliefe doth iustifie Protestants
name of vertue Of the same opinion are all ProtestaÌ„ts who as we shall see in the next chapter thinke that all our good workes are defectuous and sinfull For in this the same reason is of faith and good workes THE CONFERENCE Scripture expressely saieth that some faith is great full abundant consummate in hope against hope nor weake and more pretious then tried gould The same say Catholiks Protestants expressely say that euerie faith is imperfect none perfect none of anie worth or value euerie one needeth pardon is sinne is defiled with manie spots worse then the law requireth lame polluted defiled with infidelitie like a most filthie leprous and scabbie hand and not truely worthie of the name of vertue ART VIII WHETHER FAITH BE CONsummate or perfected by good workes of charitie SCRIPTVRE EXPRESSELY AFFIRMETH. Iames 2. v. 22. Seest thou that faith did worke with his workes Faith perfected by workes and by workes the faith was consummate CATHOLIKS EXPRESSELY AFFIRME S. Thomas 2. 2. quaest 4. artic 3. Charitie is called the forme of faith in that by charitie the act of faith is perfected and formed PROTESTANTS EXPRESSELY DENIE Luther in Gal. 2. to 5. f. 296. The true Ghospell is that workes Workes no perfection of faith or charitie are not the ornament or perfection of faith Bullinger Decade 3. Serm. 9. That opinion is altogether vnworthie of a Christian which affirmeth that our faith is perfected by workes that is that by workes is supplied that which wanteth to faith Caluin in Iacob 2. v. 22. Faith is saied to haue beene perfected Faith not perfected by workes by workes not that it taketh its perfection thence but because thereby it is proued to be true The same say other Protestants commonly THE CONFERENCE Scripture expressely saieth that faith is consummate or perfected by workes The same say Catholiks Protestants expressely say that faith is not adorned or perfected by workes that workes do not perfect faith that faith taketh not her perfection from workes ART XIV WHETHER BY FAITH WE do onely know that we are iustified SCRIPTVRE EXPRESSELY DENIETH. Luc. 7. v. 50. And he Iesus saied to the woman Thy faith Faith maketh safe hath made thee safe goe in peace Rom. 1. c. 17. The iust liueth by faith The same is Galat. 3. Giueth life Hebr. 10. Abacuc 2. Rom. 3. v. 30. For it is one God that iustifieth circuncision Iustifieth by faith and prepuce by faith c. 5. v. 1. Being therefore iustified by faith let vs haue peace towardes God Act. 26. vers 18. That they may receaue remission of sinnes and lot among the saints by the faith that is in me Gal. 2. ver 16. We also beleiue in Christ Iesus that we may be Saueth iustified by the faith of Christ Ephes 2. v. 8. By grace you are saued through faith CATHOLIKS EXPRESSELY DENIE C. Bellarm. l. 1. de Iustif c. 17. Let vs proue that true faith is not as our aduersaries would a bare and sole apprehension of iustice but a cause and that it hath vertue of iustifying PROTESTANTS EXPRESSELY AFFIRME Zuinglius in Exposit Fidei to 2. f. 557. We say that sinnes Faith onely makeâ—h vs certaine of forgiuenesse are remitted by faith whereby we meane nothing els then to say that onely faith maketh a man certaine of the remission of his sinnes De Prouidet c. 6. to 1. f. 371. Iustification and Saluation are attributed to faith whereas they proceed onely from Gods election and liberalitie and faith followeth the election so that who haue it may know as it were by a signe and pledge that they are elected Et in Rom. 8. to 4. If we will speake properly election Faith saueth not saueth not faith but because faith is a certaine signe that thou art an elect it is attributed to faith which pertaineth to election Sutclif l. 2. de Eccles c. 6. The iustice wherewith we are iust Iustification dependeth of no act of ours before God doth not depend of anie temporall act of man but of the eternall decree of God and is then indeed when a man beginneth to beleiue The like hath Perkins in Serie Causarum c. 57. Abbots in Diatribam Tomsoni c. 4. He should remember that before God we are actuallie iustified from all eternitie in We are iustified from all eternitie Faith perswadeth vs of our iustification whome yet this is not reuealed and manifested but in due time Piscator in Thesibus l. 2. loco 8. When we say we are iustified by faith we meane that by faith we are certainely perswaded that God imputeth iustice to vs or remitteth our sinnes for the satisfactioÌ„ and obedience of Christ. Of the same opinioÌ„ are they who as we shall see in the next article denie that faith is necessarie to iustification or saluation For that sheweth that in their opinion faith hath no other function in iustification then to know it and to make vs certaine thereof And perhaps for this cause they both call faith an apprehension of iustice and define it to be aknowledge of Gods will towards vs as Caluin doth 3. Instit c. 2. § 6. and in Cathecismo c. defide or a persuasion of iustification or saluation as do Bucer and Beza cited art 2. For knowledge or persuasion doth no way cause the thing but onely maketh vs certaine of it THE CONFERENCE Scripture expressely saieth that we are iustified by faith receaue remission of sinnes by faith that we liue by faith are saued by faith that faith maketh vs safe The same say Catholiks Protestants expressely say that we are actually iustified from all eternitie that our iustification dependeth of no temporall act of ours that our iustification is then reuealed wheÌ„ we begin to beleiue that to be iustified by faith is to be perswaded that God imputeth iustice to vs that sinnes to be remitted by faith is nothing els but men to be made certaine by faith that their sinnes are remitted ART XV. WHETHER FAITH BE NEcessarie to iustification or saluation SCRIPTVRE EXPRESSELY AFFIRMETH. Marc. 16. v. 16. He that beleiueth not shal be condemned Faith necessarie to saluation Ioan. 3. v. 18. He that doth not beleiue is already iudged because he beleiueth not in the name of the onely begotten Sonne of God Et v. 36. He that is incredulous to the Sonne shall not see And iustification life but the wrath of God remaineth vpon him Hebr. 11. v. 6. Without faith it is impossible to please God CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 6. c. 7. Without faith none was euer iustified PROTESTANTS EXPRESSELY DENIE Willet Cont. 12. q. 5. p. 574. Christ dwelleth in Infants by his Not necessarie to iustification Holie Spirit though they haue no faith The same he repeateth Contr. 13. q. 1. p. 592. Et Cont. 12. cit p. 569. Infants haue nether faith nor charitie Whitaker Contr. 2. q. 6. c. 3. Baptisme infuseth not faith or any
to the parte of Saintes that some are worthie to walke with God in white The same say Catholiks Protestants plainely say that there is no worth at all in good workes that they are vnworthie to come in Gods sight ART VII WHETHER LIFE EVERlasting or reward be promised or giuen to good workes or good workers SCRIPTVRE EXPRESSELY AFFIRMETH. Mathew 20. vers 8. Call the worke men and pay them Hire giuen to workes their hire 1. Tim. 4. v. 8. Pietie is profitable to all things hauing promise Life to come promised to pietie of the life that now is and of that to come Apoc. 2. v. 7. To him that ouercometh I will giue to eate of the tree of life 2. Paralipomen 15. vers 7. For there shal be reward to Reward to workes your worke Math. 25. v. 34. Come ye blessed of my Father possesse you the The Kinkdome giuen for workes kingdome prepared for you from the foundation of the world For I was an hungred and you gave me to eate c. CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 5. de Iustificat c. 3. The Scripture in expresse words saied that this reward is giuen to the worke not to the promise onely PROTESTANTS EXPRESSELY DENIE Zuinglius in Lucae 13. to 4. Workes are not the things to Saluation not giuen to workes Nor heauenlie rewards which God giueth euerlasting safetie Author libri de Iustif to 5. doctrinae Iesuiticae p. 240. It must not be demanded nor granted that heauenlie rewards are giuen to good workes Pareus l. 5. de Iustif c. 3. I say that it is a false glose Call the Nor life euerlasting workmen giue them their hire that is giue the workmen life euerlasting Againe I denie also that life euerlasting is giuen to workers Ministers of Saxonie in Colloq Aldeburg pag. 162. You neuer reade in the Scripture That euerlasting life is giuen to good workes THE CONFERENCE Scripture expressely saieth that hire is giuen to workmē that to him that ouercometh is giuen to eate of the tree of life that to pietie is promised both this life and the next that there is reward to workes The same say Catholiks Protestants expressely say that life euerlasting is not giuen to workmen that it is a false glose Giue the workmen their hire that is giue workmen life euerlasting that God giueth not eternall life to workes that he giueth not heauenlie rewards to workes ART VIII WHETHER GOOD WORKES of the Iust be meritorious before God SCRIPTVRE EXPRESSELY AFFIRMETH. Eccles 16. v. 15. All mercie shall make place to euerie man Merit in good workes according to the merit of his workes Hebr. 13. ver 19. And beneficence and communication do not God promerited forgette for with such hostes God is promerited CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 6. c. 16. We must beleiue that nothing is wanting to those that are iustified whereby fully they may not be iudged to haue truely merited life euerlasting in due time by the workes which are done in God so they departe hence in grace PROTESTANTS EXPRESSELY DENIE Confessio Wittenberg c. de Iustif Before the tribunall of God where true and eternall iustice and saluation is handled No place at all for merits there is no place at all for the merits of men Confessio Belgica art 15. We do good workes but not to Merit is vanitie merit any thing by them For what can we merit Confessio Scotica art 15. Whosoeuer brag of merit of their workes brag of vanitie Perkins Cathol reform Contr. 5. c. 1. We renounce all personall All personall merit renounced merits that is all merits within the person of any mere man c. 2. It must needs be a fanaticall insolencie for any man to imagin that he can by his workes merit eternall life who cannot We cannot merit bread merit bread Luther de Seruo atbit tom 2. fol. 480. There is no merit at all Zuinglius in Exposit Fdiei to 2. f. 558. It is manifest that the names of Merit and Reward are in the holie Scripture but in steed of a liberall guift Caluin 3. Instit c. 16. § 2. We take from men the opinion of meriting c. 7. § 3. The workes of Gods seruants perpetually deserue Not one drop of merit rather shame then praise In Rom. 4. v. 2. Who then of vs will chalenge one drop of merit In Gal. 6. ver 8. I say that they are not onely vnworthie of the basest reward but wholy worthie to be damned Beza in Ioan. 1. v. 9. Where are merits which we may bring before Away with the name of merit God Et l. Quaest vol. 1. p. 681. Away with the name of merit which is directly contrarie to grace Et 690. Thou shall not find in any place of the Scripture the name of merit Scarpe de Iustific Contr. 15. We say that the workes of the Nether condigne nor cōgruoue merit faithfull in Gods sight are no way meritorious ether condignely or congruously THE CONFERENCE Scripture plainely saieth that euerie one shal be rewarded according to the merit of his workes that God is promerited by good workes The same say Catholiks Protestants say that there is no merit at all not a drop of merit in our workes that we cannot merit bread not the basest reward that our works are no way meritorious nether condignely nor congruously Which some Protestants confesse to be contrarie to Scripture See libro 2. cap. 30. ART XI WHETHER THE IVST may glorie in God of their good workes SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Cor. 1. v. 30. He that doth glorie may glorie in our Lord. We may glorie in God c. 9. v. 15. It is good for me to die rather then that any man should make my glorie void Galat. 6. vers 4. Let euerie one proue his owne workes and so in himselfe onely shall he haue glorie and not in an other 2. Thessalon 2. versus 19. and 20. For what is our hope or ioy or crowne of glorie Are not you before our Lord Iesus in his coming For you are our glorie and our ioye 2. Corinth 1. v. 12. For our glorie is the testimonie of our In the testimonie of our conscience concience CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Rom. 3. ver 21. Abraham had workes by which he might glorie before God Cardinal Bellarmin libro quinto de Iustification cap 5. Faith excludeth all their glorying who glorie in themselues as if they could worke iustice by their owne strength and had of themselues all the good which they haue but it excludeth not the glorying of them who glorie in our Lord. PROTESTANTS EXPRESSELY DENIE Luther postilla in Natali Dom. fol. 374. There is no cause No glorie in anie worke why we should glorie neuer so litle in these works but rather that we should blush Caluin in Com. 4. vers 2. Abraham had not whereupon to glorie before God In cap. 3. vers
See lib. 2. c. 30. ART XII WHETHER GOOD WORKES be necessarie to iustification SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 6. v. 15. But if you will not forgiue men nether will your Some good worke necessarie to iustification Father forgiue you your offenses Ioan. 15. vers 10. If you keepe my precepts you shall abide in my loue CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Session 6. Can. 9. If any shall say that a sinner is iustified by onely faith so as he vnderstand that nothing els is required to cooperate to the grace of iustification and that it is not needfull in anie sorte that he be disposed and prepared by motion of his will be he accursed PROTESTANTS EXPRESSELY DENIE Confess Argentinensis c. 3. Whereas now some yeares it was tought that mans workes are required to his iustification our men haue tought that all iustification is to be ascribed to Gods good will and Christs merits Confessio Bohemica art 6. We teach that men freely by Iustification obtained without workes Christ by faith in Christ through mercie are iustified and obtaine saluation and remission of sinnes without any worke or merit of man Apologia Confess Augustanae c. de Respons ad argum tom 3. Melancthonis Doth not the Ghospell promise saluation Iustification promised to those who haue no good workes Presence of good workes not necessarie and remission of sinnes euen to them who haue no good workes at all Liber Concordiae Lutheran in Declarat artic cap. 3. It is false if anie say that faith cannot iustifie without good workes or that the presence of good workes is necessarie to faith for to iustifie or that the presence of good workes is necessarie to iustification or in the moment of iustifying Luther de libertate to 2. f. 5. Our faith maketh that none None haue need of workes to be saued haue need of the law or workes for to be iustified or saued f. 6. A Christian needeth no workes for to be iustified or saued Postilla in Dom. post Natale Nothing els is required to iustification then to heare and beleiue Christ Iesus our Sauiour And as Kemnitius in Schlusselburg to 7. pag. 530. saieth Luther clearly profâ—sseth that workes are pernitious with that addition which he calleth Leuiathan to wit if they be saied to be necessarie to iustification and saluation Ministers of Saxonie in Colloq Aldeburg p. 164. Whosoeuer Workes not necessarily present in the time of iustification saieth that our good workes are necessarily present in the moment of iustification he swarueth from the word of God from the confession and Apologie of Auspurg and from the doctrine of Luther Herbrandus in Compendio Theol. loco de Iustificat What excludeth that word Onely Not workes onely from the efficient cause if iustification and from worth and merit but also from all cause without which not and from all necessâ—rie of presence in the act of iustification For without workes a sinner beleiuing in Christ is iustified Otherwise iustifiâ—ation would be alwaies vncertaine and so we should doubt of it Againe To iustification there is need of no other thing but onely of faith Onely faith needfull to iustification Those that haue no good workes may be iustified Presence of good workes not necessarie Kemnitius in Schlusselburg to cit p. 711. It is false concontrarie to the Apologie it selfe that none can be iustified who hath not good workes p. 716. It is false if I say that faith doth not iustifie vnlesse it haue good workes actually present Morlinus in Schlusselburg to cit p. 171. It is simply a false proposition The presence of good workes is howsoeuer necessarie in the act of iustification Et 173. It stands for an inuincible trueth if the presence of good workes be accounted as necessarie in the act of iustification it is dung and losse Manie more like sayings of Lutherans may be seene in Schlusselburg to cit Rainolds in Apologia Thesium p. 263. Good workes are Not required to iustification not required to iustification Caluin in Math. 6. v. 12. The pardon which we aske to be giueÌ„ to vs dependeth not vpon that which we giue to others The like sayings of theirs we repeated in the former chapter art 17. and shall hereafter also c. 17. art 1. and 2. THE CONFERENCE Scripture plainely saieth that God will not pardon our sinnes vnlesse we pardon others that we shall abide in his loue if we keepe his precepts The same say Catholiks Protestants plainely say that the pardon which me aske of God dependeth not vpoÌ„ that which we giue to others that our workes or good workes are not required to iustification that we may obtaine remission of sinnes without anie worke that the Ghospell promiseth remission of sinnes euen to them who haue no workes at all that faith can iustifie without good workes that the presence of good workes is not necessarie in the moment of iustification that we haue no need of workes to be iustified that workes are pernitious if they tought necessarie to iustificatioÌ„ that faith iustifieth though it haue no good workes actually present that sole faith excludeth euen the necessitie of the presence of good workes when we are iustified ART XIII WHETHER GOOD WORKES be necessarie to saluation SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 5. v. 21. For I tell you that vnlesse your iustice abound Our iustice necessarie to saluation Likewise our conuersion And keeping of the commandments Patience necessarie And Holines more then that of the Scribes and Pharisees you shall not enter into the kingdome of heauen c. 18. v. 3. Amen I say to you vnlesse you be conuerted and become as litle children you shall not enter into the kingdome of heauen c. 19. v. 17. If thou wilt enter into life keepe the commandments Hebr. 10. v. 36. Patience is necessarie for you that doing the will of God you may receaue the promise c. 12. v. 14. Follow peace with all men and holines without which no man shall see God CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 4. de Iustif c. 7. We say that good workes are necessarie for a iust man to saluation PROTESTANTS EXPRESSELY DENIE The Confession of Bohemia and the Apologie of the Confession of Auspurg cited in the former article denie good workes to be necessarie to saluation Tindal in Fox his Acts p. 1143. We need not to labour for We need not labour for heauen all these things to be Christs heires and to haue heauen for these we haue already The English Translatour of Luthers coÌ„mentaries vpon the Epistle to the Galathians For if there haue beene since the Good workes not necessarie to saluation time of Luther and be yet some which openly defend that workes be necessarie to saluation where he before so mightly hath taught the contrarie what then would these haue done if Luther had not beene Who also forewarned vs of the same prophecying that after his times the doctrine of iustification would be
that good workes are not necessarie in nature of debt new obience not due that all the obedience which God requireth of vs is to beleiue that he requireth nothing of vs but to beleiue this onely that we beleiue that onely those who beleiue not well are to be vrged to good workes that we owe to God nothing but faith and that in all other things God hath left vs free to follow our owne will that good workes pertaine not to the kingdome of Christ but of the world that Christians with good workes belong to the Diuel that we must praie to perseuere without good workes That when the Scripture biddeth vs doe workes we must vnderstand that it forbiddeth vs to doe them ART XIX WHETHER GOOD WORKES may be done for rewards SCRIPTVRE EXPRESSELY AFFIRMETH. Psal 118. v 112. I haue inclined my hart to do thy iustification Dauid did good for reward And Moises For euer for reward Hebr. 11. vers 26. By faith Moises being made great denied himselfe to be the sonne of Pharaos daughter rather chosing to afflicted with the people of God then c. For he looked vnto the remuneration c. 12. v. 2. looking vpon the author of faith and And Christ consummatour Iesus who ioy being proposed vnto him sustained the crosse contemning confusion 1. Corinth 9. vers 25. And euerie one that striueth for We striue for an incorruptible crowne the maistrie refraineth himselfe from all things and they certes that they may receaue a corruptible crowne but we an incorruptible Philippens 3. v. 13. Stretching forth my selfe to those that are For a prize before I pursue the marke to the prize of the supernall vocation of God in Christ Iesus CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Session 6. cap. 11. It is manifest that they are contrarie to the doctrine of true religion who say that the iust sinne in all their workes if stirring vp their sloth and encorraging themselues to runne their race in them with this especially that God be glorified they do also looke wnto eternall reward PROTESTANTS EXPRESSELY DENIE Tindal in Fox his Acts p. 1144. They that for feare of hell Not for ioyes of heauen or for the ioyes of heauen do serue God do a constrained seruice which God will not haue Luther de libert Christiana to 2. f. 10 If thou pray at all Not for eternall profit fast c. beware thou doest it not for that end that thou mâ—est reape anie temporall or eternall profit Deseruo arb f. 453 Yea Nor for the kingdome of heauen if they did good for to obtaine the kingdome they should neuer obtaine it and should belong rather to the impious who with a noughtie and mercenarie eye seeke those things euen in God which are for themselues Postilla in Dom. 9. post Trinit Good Not for eternall life workes are not to be done for the cause of eternall life Againe All good workes must be done altogether freely and no fruite or profit must be sought by them How can we do any thing for obtaining the inheritance which already we possesse by faith And Not for the prize in Festo Om. Sanctorum We must not exercise pietie for this cause that we may get the prize The like he hath Serm. in Hebr. 11. tom 7. Vrbanus Regius in locis com tom 1. fol. 359. saieth that good workes are not to be done for anie respect of merit or reward Not for reward Apologia Confess Augustan c. 20. Paul with his whole speach condemneth all workes if they be done that for them we may obtaine life euerlasting Not for life euerlasting THE CONFERENCE Scripture plainely saieth that we may do good for reward for remuneration for ioy for an incorruptible crowne for a prize The same say Catholiks Protestants plainely say that we may not do good for anie eternall profit not for the kingdome of heauen not for the ioyes of heauen not for eternall life not to obtaine the inheritance not for the prize not for respect of reward ART XX. WHETHER GOOD WORKES be to be done for the glorie of God SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Cor. 10. v. 31. Whether you eate or drinke or do anie other All workes to be done for Gods glorie thing do all things vnto the glorie of God Mathew 5. v. â—5 So let your light shine before men that they may see your good workes and glorifie your father which is in heauen CATHOLIKS EXPRESSELY AFFIRME Councel of Trent cited in the former article Workes are to be done especially that God be glorified PROTESTANTS EXPRESSELY DENIE Confessio Argentinensis cap. 6. Nothing is to be reckoned Nothing is the dutie of a Christian but what is profitable to others among the duties of a Christian man but that which is somewhat profitable to our neighbour The same hath Bucer in Math. 5. Luther de libertat Christian to 2. fol. 9. A Christian in all his workes ought to be imbued with this opinion and onely looke to this that he serue and profit others in all things he doeth Hath nothing before his eyes but the profit of others hauing nothing before his eyes but the necessitie and commoditie of his neighbour Fol. 10. What worke soeuer is not directed to this onely end that it be done ether to chastize the bodie or to-pleasure our neigbour so that he aske nothing against God is not good nor Christian lib. de votis fol. 280. A faithfull conscience doth apprehend and teach that his good workes are Doth good onely for the profit of others Before God we must cease from workes Good workes not to be directed to God No good worke but what is profitable to maÌ„ to be done freely onely for the profit of his neighbour and to exercise the bodie In 1. Petri 1. to 5. fol. 449. In Gods sight we must cease from workes but towards our neighbour we must be diligent at them Postilla in Dom. 4. post Trinitat fol. 289. Workes are to be directed to maÌ„ onely and not to God In Natali Dom. f. 56. after he had saied that reason can not find out his doctrine he putteth this example thereof Who could thinke with himselfe that there are no good workes but such as are profitable to our neighbour or are referred to this end In Dom. 14. fol. 319. Those onely are good workes which serue and profit our neighbour Nether it is to be meruailed if they teach that good workes are not to be done for Gods glorie seing as before is shewed they teach that God is nether worshiped nor delighted with theÌ„ that in his sight they be stenches dung mere iniquitie and sinne THE CONFERENCE Scripture expressely biddeth vs to do all our workes for the glorie of God that God may be glorified with them The same say Catholiks Protestants expressely say that in doing good workes we must onely looke to this haue this onely before our eyes that we profit our
It is a vaine Nether veniall nor mortall sinnes exclude the holie Ghost distinction betwene veniall and mortall sinnes For nether the one nor the other cast of the Holie Ghost but interrupt his efficacie Zanchius de perseuerantia tom 7. col 359. saieth that it cannot be saied without blasphemie that Saints by sinning leaue to be the sonnes of God leese all right of euerlasting life Et col 150. The Holie Ghost departeth not but is contristated with our sinnes Pareus l. 3. de Iustif c. 14. denieth that ether Dauid by adulterie and murder or Salomon by idolatrie or S. Peter by denying Christ lost iustification And l. de Amiss Grat. c. 7. When the spirit ouercometh the flesh there ceaseth not to be flesh in Saints but it abideth tamed In like sorte when the flesh ouercometh the spirit as in Dauid when he fell the Spirit doth not cease to be in Saints but abideth ouercomen and troubled Et c. 11. Reconciliation grace loue adoption not euerie one nay neuer a sinne of the faithfull can dissolue THE CONFERENCE Scripture expressely saieth that who sought iustification in the law were euacuated from Christ were fallen from grace who committeth sinne is of the Diuel and and that no murderer hath life in him The same say Catholiks Protestants expressely say that the faithfull by sinning do not fall from grace that Dauid in adulterie and murder S. Peter in deniall of Christ Salomon in idolatrie lost not iustification that the sinnes of the faithfull take not away the Holie Ghost but onely the vse thereof that the Holie Spirit is in the faithfull when they are ouercomen of the flesh that no sinne of theirs can dissolue grace that no enormious sinne extinguisheth grace Which some Protestants confesse to be against Scripture See lib. 2. cap. 30. ART VII WHETHER SINNE CAN stand with iustice SCRIPTVRE EXPRESSELY DENIETH. 2. Cor. 6. v. 14. What participatiō hath iustice with iniquitie Iustice and Iniquitie stand not together or what societie is there betwene light and darknesse and what agreement with Christ and Belial Wisdome 1. vers 4. Wisdome will not enter into a militious soule nor dwel in a bodie subiect to sinnes CATHOLIKS EXPRESSELY DENIE C. Bellarm. l. 1. de Amiss Grat. cap. 12. Sinne fighteth with grace and cannot remaine together with iustice PROTESTANTS EXPRESSELY AFFIRME Abbots in Diatribam Tomsoni c. 25. Sinne dwelleth together Iustice dwelleth with sinne Faith with infidelitie with iustice in vs. Perkins in Galat. 5. True faith is alwaies mingled with contrarie incredulitie in so much as they who beleiue feele much incredulitie in themselues Luther in Gal. 3. to 5. f. 335. A Christian is together iust and a sinner a freind and enemie of God Et Assert art 31. tom 2. If therefore euerie one be also a sinner whilest he is iust what can A worke partely good partely nought Life death together follow more euidently then that a worke also is partely good partely euill Caluin cont Franciscan libertin p. 471. Behould how contraries may be together in one subiect For life is begun and much of death remaineth In Math. 17. vers 24. Seing faith is no where perfect it followeth that we are partely incredulous In Luc. 1. vers 6. The iustice which in them is praised dependeth of Gods free pardon and therefore he imputeth not that iniustice which remaineth in them Beza lib. Quaest vol. 1. pag. 672. In one and the selfe same Puritie and filth light and darknesse together subiect but in diuers respects are puritie and filth light and darknesse faith and incredulitie Pareus l. 4. de Iustif c. 17. I answere that there is no absurditie that faith hath sometimes dist ust or incredulitie mingled with it and so by accident that faith is sinne l. 1. c. 14. A sinner Faith is sinne by accident The same man iust and and wicked The same worke good and euill beleiuing is in the first moment of iustification iustified by grace and wicked by nature Et lib. 4. cap. 17. Workes are good and not good and worthie of reward and punishmēt but in diuers respects Good in so much as they are of God and done of the regenerate according to the law by faith and to the glorie of God Euill as much as they are defiled by the impure flesh and other sinnes Againe They are worthie of reward in the courte of mercie but worthie of punishment in the courte of Gods iustice THE CONFERENCE Scripture plainely saieth that there is no participation of iustice with iniquitie no societie of light and darknesse that the Holie Ghost dwelleth not in a bodie subiect to sinne The same say Catholiks Protestants plainely say that a man is at once iust and wicked freind and enemie of God that life and death puritie and filth light and darkenesse faith and incredulitie sinne and iustice can be in the same man together yea that the same act can be at once good and ill in the same act faith and incredulitie Which same Protestants confesse to be contrarie to Scripture See lib. 2. c. 30. ART VIII WHETHER SINNES MAY be redeemed by good workes SCRIPTVRE EXPRESSELY AFFIRMETH. Daniel 4. v. 24. Redeeme then thy sinnes with almes and Sinnes redeemed by almes thy iniquities with the mercies of the poore perhaps he will forgiue thine offences Prou. 15. v. 17. By mercie and faith sinnes are purged Et c. By mercie 6. v. 6. By mercie and trueth iniquitie is redeemed CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 2. de Paenit c. 3. Catholiks teach that the temporall paines of the other life may be redeemed by fastings praiers almes and other pious and painfull workes of this life PROTESTANTS EXPRESSELY DENIE Confessio Anglica art 12. Good workes cannot putt away Sinnes not redeemed by all mes our sinnes Confessio Wittemberg cap. de Eleemosyna What need had there beene of the passion and death of Christ if sinne could be blotted out by the merit of almes Hunnius de Iustif pag. 197. Should not Christ haue dyed in vaine for sinnes if they could be redeemed by almes Herbrandus in Compendio loco de bonis operibus If sinnes were redeemed with almes God should seeme iniust condemning the poore for sinnes because he had not giuen them riches as he did to others wherewith they might redeeme their sinnes Caluin 3. Instit c. 4. § 25. Papists say there are manie helps Nor by good workes or charitie whereby we may redeeme our sinnes as tears fasting offerings duties of charitie To such lies I oppose c. In Luc. 7. v. 50. By this speech is refuted their errour who thinke that sinnes can be redeemed by charitie Sadeel de ver peccat remiss p. 113. If expiation of sinnes be giuen to mens workes then is Christ dead in vaine Aretius in locis part 1. f. 90. Inward clensing cometh not of almes If it had beene possible to redeeme sinnes by almes Christ had died in
he loueth he dishonoureth Christ c. de votis It is an impious opinion that we obtaine remission of sinnes for our workes Confessio Bohemica art 7. Good workes are to be done not Iustification not by workes that we thinke that we obtaine remission of sinnes for them Gallica artic 22. We are not iustified by workes Belgica artic 24. Good workes are of no moment at all for to iustifie vs. Argentinensis Workes helpe not to iustification cap. 3. Good workes helpe nothing for to make vs iust of vniust Heluetica cap. 15. We receaue this iustification not by any workes Whitaker ad Ration 8. Campiani In iustifying vs God maketh no reckoning of our workes For the iust liueth not of workes Perkins in Serie Causarum cap. 51. To be iustified by good Abraham not iustified by workes workes is both false and ridiculous In Gal. 3. Abraham was not iustified by his good workes In c. 4. That doctrine which dreameth of Iustification by workes bringeth in idolatrie Et in c. 5. it ouerturneth the foundation of religion Luther de libertate tom 2. fol. 4. A soule is iustified by no workes In Gal. 1. to 5. Sinne is taken away by no workes In c. 3. Abraham was iustified by no other thing at all but faith Epist Abrahā not iustified by workes ad Liuones to 7. All doctrine of iustifying and sauing vs by workes is impious diuelish and high blasphemie against God Et to 1. fol. 393. We must firmely beleiue against the Diuel that the woman was saued by onely faith before she loued Caluin 3. Instit c. 11. § 6. In iustification there is no place for workes c. 14. § 5. Workes helpe nothing to iustifie vs. cap. 16. § 1. Men are not iustified by workes We say they are not iustified by workes In Gal. 2. v. 15. We cannot be iustified by workes Beza in Confess cap. 4. sect 17. How can we be iustified by Workes do not iustifie workes l. Quaest p. 689. Good workes do not iustifie Peter Martyr in locis classe 3. c. 4. § 8. Iustification is not had of workes Bullinger de Iustif fidei Serm. 6. Abraham was not iustified by his workes Aretius in locis part 2. f. 78. We are not iustified of workes Zanchius in Confess c. 21. art 4. We constantly confesse that a man is not iustified of workes Man is not iustified by workes Polanus in Disp priuat perio do 1. disput 36. Not because the woman loued much therefore her sinnes were remitted her Pareus in Gal. 2. lect 24. The Apostle denieth that workes ether alone or with faith do iustifie Rogers artic 11. Workes haue no place or portion in the Workes with faith do not iustifie matter of our iustification CONFERENCE OF THE FORESAIED WORDS Scripture expressely saieth that Abraham was iustified by workes that Rahab was iustified by workes that the womans sinnes were forgiuen because she loued that men must repent for to haue their sinnes forgiuen The same say Catholiks Protestants expressely say that Abrahā was iustified by workes by nothing els at all but by faith that the womās sinnes were not forgiuen because she loued that sinne is not taken away by any workes that we are not iustified by any workes that workes haue no place are of no moment or reckoning in iustification that it is impious diuelish ridiculous and most blasphemous against God to dreame of Iustification by workes ART II. WHETHER IVSTIFICATION be by faith onely SCRIPTVRE EXPRESSELY DENIETH. Iames 2. v. 24. Do you see that by workes a man is iustified Iustification not by faith alone and not by faith onely CATHOLIKS EXPRESSELY DENIE Councel of Trent Session 6. can 9. If anie shall say that the impious is iustified by faith alone so as he vnderstandeth that nothing els is required to cooperate to the grace of iustification and that it is no way necessarie that he be prepared and disposed by motion of his owne will be he accursed PROTESTANTS EXPRESSELY AFFIRME Confessio Saxonica c. de Remiss Peccat Wittenbergica c. de Iustif Articuli Smalcaldici part 2. c. 1. liber Concordiae c. 3. Confessio Anglica art 11. Heluetica cap. 15. Belgica art By onely faith 22. Bohemica art 6. teach in expresse termes that we are iustified by onelie faith And the same in other words teach Confessio Augustana c. de fide Argentinensis c. 3. Gallica art 20. Apologia Confess Augustanae c. de Iustif We are iustified By faith alone by faith alone if by iustification we meane to be iust of vniust or to be regenerated Againe Faith alone doth iustifie alone maketh iust of vniust By faith onely we receaue remission for Christ Et c. de Resp ad Argumenta Remission of sinnes and Onely by faith iustification is receaued onely by faith These things we obtaine onely by faith Luther de libertate to 2. fol. 4. A soule is iustified by faith By nothing els alone In Gal. 2. to 5. Faith iustifieth and nothing els Vrbanus Regius in Catachesi fol. 136. We are Iustified by faith onely Schusselburg l. 1. Theol. Caluin art 15. Paul teacheth that By faith alone a man is iustified by faith onely by faith alone Zuinglius ad Matthaeum Rutling to 2. f. 151. We are iustified by faith alone Caluin in Galat. 2. v. 16. We are iustified by faith alone Beza in Rom. 3 vers 20. What was the Apostles intent To teach that no man is iustified by anie other means then by faith We are iustified by onely faith Peter Martyr in 1. Cor. 1. It belongeth to faith onely that we be iustified by it Whitaker ad Ration 1. Campiani That is our doctrine most true and most holie That a man is iustified by faith alone Perkins in Catechesi tom 1. col 487. How canst thou be Onely by faith made partaker of Christ and of all his benefits and fruitfully enioye them Onely by faith Rogers artic 11. Onely by faith we are accounted righteous before God THE CONFERENCE Scripture expressely saieth that a man is not iustified by faith onely The same say Catholiks Protestants expressely say that a man is iustified by faith onely by faith alone and no other way then by faith that nothing iustifieth but faith ART III. WHETHER THE IVSTIFIED be indeed and in the sight of God iust SCRIPTVRE EXPRESSELY AFFIRMETH. Gen. 7. ver 1. God thus speaketh to Noë I haue seene thee Noē iust in Gods sight iust in my sight c. 6. v. 9. Noë was a iust and perfect man Iob 32. v. 2. And Eliu was angrie and tooke indignation and he was angrie against Iob for that he saied himselfe to be iust before God Luc. 1. v. 6. And they were both iust before God Iust before God 1. Cor. 5. v. 21. Him that knew no sinne for vs he made sinne that we might be made the iustice of God in him Ephes 1. ver 4. He chose vs in him before
de fide he defineth Faith to be a sure and setled knowledge of Gods fatherlie good will towards vs. The like he hath 3. Instit c. 2. § 16. Beza in Confess c. 4. sect 5. The sixt article of Lambeth A true faithfull man that is We are certaine by faith of iustice and saluation indued with iustifying faith is certaine by fulnesse of faith of the remission of his sinnes and his eternall saluation by Christ Peter Martyr in Rom. 6. We must be resolued with stedfast faith that God loueth vs and hath receaued vs into grace by Christ Pareus l. 3. de Iustisic cap. 4. Without doubt it is most false in the faithfull that none can be certaine with diuine faith of true conuersion Willet Contr. 19. q. 2. pag. 1005. By a liuelie faith we may be assured that our sinnes are forgiuen vs and that we be fully iustified in Christ reconciled to God and are remaining in the state of grace THE CONFERENCE Scripture expressely saieth that a man knoweth not whether he be worthie of loue or hatred that he knoweth not whether he be simple that none knoweth his hart and biddeth vs not to be without feare of the forgiuenesse of our sinnes The same say Catholiks Protestants expressely say that a man must firmely beleiue that he is a Saint that his sinnes are forgiuen that a man may know with diuine faith that his sinnes are forgiuen that he beleiueth not the Ghospell vnlesse he beleiue this that he is no faithfull man except he beleiue so that they are as certaine that their sinnes are forgiuen as if Christ himselfe in presence had saied so to them that this kind of beleife is iustifying faith ART XI WHETHER PENNANCE GO before Iustification SCRIPTVRE EXPRESSELY AFFIRMETH. Actes 3. v. 19. Be penitent therefore and conuert that your Pennance before forgiuenesse sinnes may be putte out c. 2. v. 38. Do pennance and be euerie one of you baptized in the name of Iesus Christ for remission of your sinnes cap. 8. v. 22. Do pennance from this thy wickednesse and pray to God if perhaps this cogitation of thy hart may be remitted thee 2. Cor. 7. v. 10. The sorrow that is according to God worketh pennance vnto saluation that is stable Likewise the prodigall sonne repented before he was receaued into grace of his father and likewise S. Marie Magdalen before her sinnes were forgiuen CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Marci 1. v. 15. Pennance alwaies goeth before regeneration and remission of sinnes PROTESTANTS EXPRESSELY DENIE Perkins in Apoc. 2. tom 2. col 114. Regeneration goeth before Repentance followeth iustification and repentance followeth as the fruit thereof Willet Contr. 14. q. 4. pag. 721. Faith is first whereby we are iustified and our sinnes remitted before God then followeth repentance Caluin in 3. Instit c. 3. § 2. We will proue that a man cannot seriously repent vnlesse he know that he is Gods but none is truely perswaded that he is Gods vnlesse he haue first appreheÌ„ded his grace § 1. It ought to be out of doubt that pennance doth not onely follow faith speciall of the remission of our sinnes but also that it riseth of it The same hath Beza in Absters calumniarum Heâ—husij p. 328. Pareus l. 1. de Iustif c. 20. The workes of pennance and loue Later then iustification are by nature later then faith and iustification as the effects of free iustification Et c. 24. We haue after proued that pennance and workes are by nature later then iustification The like hath Apologia Confess Augustanae c. de Dilectione c. de Iustificatione THE CONFERENCE Scripture expressely commandeth to doe pennance for to obtaine remission of sinnes and to haue sinnes putte out and saieth that sorrow according to God worketh pennance to saluation The same say Catholiks Protestants say that none seriously repent but they who know they haue already obtained remission of sinnes that pennance is the effect of iustification and by nature later then it ART XII WHETHER IVSTIFICATION be euer lost or can be lost SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 12. v. 43. When an vncleane spirit shall goe out of a The Diuel goeth out and returneth againe man he walketh through drie places seeking rest and findeth not Then he saieth I will returne into my house whence I came out-and taketh with him seuen other spirits more wicked then himselfe and they entring in dwell there and the last of that man be made worse then the first Math. 24. v. 12. And because iniquitie shall abound the charitie Charitie of some waxeth could of manie shall wax could Ioan 15. ver 6. If anie abide not in me he shal be cast forth as the branche and shall wither and they shall gather him vp and cast him into the fier and he burneth Rom. 11. ver 22. See then the goodnesse and seueritie of God vpon them surely that are fallen the seueritie but vpon thee the Some cutte of goodnesse of God if thou abide in his goodnesse otherwise thou shalt also be cutte of Gal. 5. v. 4. You are fallen from grace Fallen from grace Hebr. 10. vers 9. How much more thinke you doth he deserue worse punishment who hath troden the Sonne of God vnder foote and esteemed the blood as the testament polluted wherein he is sanctified Apoc. 2. v. 5. Be myndfull from whence thou art fallen and do pennance CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 6. Can. 23. If anie shall say that a man once iustified can sinne no more nor leese grace be he accursed PROTESTANTS EXPRESSELY DENIE Bucer apud Zanchium l. de Perseuerantia to 7. col 172. Nothing is more profitable then to preach that is impossible for Impossible to fall from grace None fall froÌ„ grace Nor from remission those that beleiue euer to fall from grace The Academie of Heidelberg ib. 70. The elect once receaued into grace neuer afterward fall from it Zanchius himselfe in Summa Praelect ib. col 274. If anie shall say that remission of sinnes once obtained is in Saints made void by falls afterward he ouerthroweth the whole scope of the Ghospell Caluin 3. Institut cap. 2. § 11. The seed of life engrafted in the hartes of the elect neuer perisheth l. 1. c. 14. § 18. I denie that the The faithfull neuer ouercomen faithfull can euer be ouercome of Sathan In Ezechielis 18. v. 24. Dauid is found to be a perfidious murderer a betraier of the armie of God and briefly there is a huge multitude of sinnes in that pore King and it seemeth that Gods Grace neuer extinct in Dauid grace was stifled in him but not quite extinct Beza in 2. part respons ad Acta Colloq Montisbel p. 87. The Holie Ghost neuer departed wholie or could departe from him who once hath had the feeling of true faith Polanus in Disput priuatis disput 16. The regenerate can neuer wholy leese faith and the grace of God
that by which he is iustified before God as if by onely faith we were iustified before God but yet that it were impossible to obtaine eternall saluation without workes cap. 4. in Epitome art We beleiue teach and confesse that good workes Workes wholy excluded from saltion are wholy to be excluded not onely when we treate of the iustification of faith but also when we dispute of our eternall saluation Againe We reiect and condemne these speeches Good workes are necessarie to saluation Zuinglius in Expostulat ad Lindouerum to 1. fol. 204. Faith alone saueth vs. Caluin in Rom. 10. v. 10. We are saued by faith alone In c. 1. v. 7. It is faith alone which bringeth euerlastingnesse of life Beza in Explicat Christianismi c. 8. vol. 1. pag. 199. Who Saluation relieth not vpon workes teach that mens saluation relieth vpon workes ether wholy or in some parte do plainely ouerturne all the Ghospell Pareus l. 4. de Iustif c. 4. The Ghospell promiseth saluation vnder the condition of faith alone Daneus Contr. de Baptismo c. 17. All the manner of our saluation purchased by Christ standeth in faith in him THE CONFERENCE Scripture plainely saieth that faith alone can not saue vs. The same say Catholiks Protestants plainely say that faith alone saueth alone bringeth life that by faith onely we are saued that saluation is promised vpon conditiō of faith onely that workes concurre not to saluation worke nothing to saluation are not necessarie to saluation are not holesome ART IV. WHETHER ALL MEN BOTH good and badde be to be iudged SCRIPTVRE EXPRESSELY AFFIRMETH. Apoc. 20. v. 12. And I saw the dead great and litle standing Great and litle are to be be iudged in the sight of the throne and bookes were opened and an other booke was opened which was of life and the dead were iudged of those things which were written in the bookes according to their workes And the sea gaue the dead that were in it and death and Euerie one All. hell gaue their dead that were in them and it was iudged of euerie one according to their workes 2. Cor. 5. v. 10. For we must all be manifested before the iudgmēt Euerie one seat of Christ that euerie one may receaue the proper things of the bodie according as he hath done ether good or euill Mathew 25. vers 32. And all nations shal be gathered before All nations him and he shall seperate them one from an other as the pastour seperateth the sheepe from the goates Then shall the King say to them that shal be at his right hand Come ye blessed c. Then shall he say to them also that be at his left hand Goe ye away c. Act. 10. v. 43. It is he that of God was appointed iudge of the liuing and of the dead Hebr. 22. v. 22. But you are come to mount Sion and the cittie All. of the liuing God and the iudge of all God CATHOLIKS EXPRESSELY AFFIRME Catechismus ad Parochos in Exposit Symboli Of which article that is the sense and meaning that in the last day Christ our Lord shall iudg all mankind PROTESTANTS EXPRESSELY DENIE Luther apud Scioppium in suo Ecclesiast c. 5. Christians Onely infidell know that onely infidels who will not receaue the Ghospell are to be iudged of Christ in the last day Let vs learne and note this Not the faithfull well that we feare not death and the last iudgment for Christ is not to come to iudge vs but he will iudge them who beleiue not Bullinger Concione 90. in Apoc. f. 163. The impious are Impious not the pious to be iudged but not the pious The good because they are iustified and absolued appeare in iudgment with glorie to iudge after their manner and fashiō the wicked but not to be iudged of anie Tilenus in Syntagmate c. 67. The elect do know that nether Not the elect their deeds nor all their words are to be called to the account of this iudgment The like say others as we haue shewed before c. 3. art 10. THE CONFERENCE Scripture plainely saieth that all the dead shal be iudged according to their workes that all must be manifested before the tribunall of Christ that all Nations shal be gathered to Christs iudgment that Christ is iudge of the quicke and the dead that God is iudge of all The same say Catholiks Protestants plainely say that the impious are to be iudged but not the pious that the good are not to be iudged of anie that onely infidels shal be iudged ART V. WHETHER THERE BE ANIE to whome seeking eternall glorie according to patience of good workes euerlasting life is rendred SCRIPTVRE EXPRESSELY AFFIRMETH. Roman 2. vers 6. and 7. Who will render to euerie man There are some such according to his workes to them truely that according to patience in good worke seeke glorie and honour and incorruption life eternall CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Rom. 2. v. 6. cit If Christ alone shall bring those workes to which the Apostle here saieth that eternall life is rēdred he should not haue saied He will render to euerie one according to his workes but to euerie one according to Christs workes PROTESTANTS EXPRESSELY DENIE Beza in Rom. 2. v. 6. What is here saied of Sophisters as if There are no such anie out of Christ or regenerate in Christ are found such in the iudgment of God as these here are described doth varie much frō the scope of the Apostle For that surely is most absurd Or as he hath in edition of 1565. Shall anie man bring these workes to which the Apostle saieth that life eternall shal be rendred Ether men not regenerate or the sonnes of God But nether Abraham surely hath whereof to glorie before God THE CONFERENCE Scripture plainely saieth that there are some to whome seeking glorie according to patience of good workes eternall life is rendred The same say Catholiks Protestāts plainely say that there are no men to whome life eternall is rendred according to their workes nor that there are anie workes to which eternall life is rendred ART VI. WHETHER THE SOVLES OF reprobates departed this life do now suffer the paines of hell SCRIPTVRE EXPRESSELY AFFIRMETH. Iude. v. 7. As Sodome and Gomorrha and the citties adioyning Sodomites in eternall fire in like manner hauing fornicated and going after an other flesh were made an example sustaining the paine of eternall fire Luc. 16. vers 22. And the rich man also dead and he was Diues in torments buried in hell And lifting vp his eyes when he was in torments c. Numbers 16. ver 33. And they went downe into hell quicke couered with the ground Are in hell CATHOLIKS EXPRESSELY AFFIRME S. Thomas Suplement q. 69. art 2. As soone as the soule is loosed from the bodie ether it is cast into hell or mounteth to heauen vnlesse it be hindred
of the Anthropomorphites then thou canst obiect it to vs in this mysterie For the Anthropomorphites in no place of Scripture had an expresse word which directly saied God hath a bodie We haue a most expresse word wherewith Christ saied most directly of that which he gaue to his Apostles This is my bodie The Anthropomorphites had no expresse word which was of purpose spoakē to tell vs what God was we haue an expresse word spoaken purposely to this end and onely to this end to tell vs what the Eucharist is The Anthropomorphites had no expresse word which anie circunstances of moment did conuince to be vnderstood in their proper sense we haue an expresse word which all circustances do confirme ought to be vnderstood in their natiue and vsuall signification The Anthropomorphites had a word but as a thing which the very light of reason did shew to be otherwise then the word did signifie we haue the word of a new thing neuer heard of before and which can no way be knowne by the light of reason but onely by the word of God Finally to omit al other differences taken from the Church Fathers and Councels the Anthropomorphites had the word of a matter which the Scripture other where most manifestly denieth we haue the word of a matter which Deuter. 4. Actor 7. Ioan. 4. the Scripture no where directly ether clearely or obsculy denieth nether the deniall thereof can any way be wroūg out of the Scripture but by adding a false humane principle and by making a deceitfull humane argument Thus manie and thus great differences are there betwene the word wherewith we make the Eucharist the bodie of Christ and the word wherewith the Anthropomorphites made God to haue a bodie as I thinke are not betwene the word which the Anthropomorphites alledged and the word wherewith anie other article of Christian faith is proued And thus much touching the first argument taken from the opposition betwixt the words of the holie Scripture and of Protestants in 260. articles and such words of the Scripture as were spoaken of purpose for to tell vs what we were to beleiue and in their open and plaine sense which they manifestly shew and in which such words vse to be spoaken and vnderstood of men which argument as a foundation of all the rest that follow shal be included in euerie one of them CHAPTER II. THAT PROTESTANTS CONFESSE that they contradict the sense of those words which the Catholik Church manie ages agoe and manie of themselues beleiue to be the words of God THE second argument wherewith we will proue that Protestants contradict the true sense of the holie Scripture we will take from their confession wherein they confesse that they contradict the sense of those words of which some of them to let passe all other proofes are acknowledged by diuers Protestants and all of them were manie ages agoe iudged by the Catholik Lutherans confesse that their doctrine is against S. Iames Epistle Church to be a parte of the holie Scripture For Luther and the Lutheran Protestants do confesse that the cheifest point of Protestancie to wit of Iustification by onelie faith doth verilie contradict the Epistle of S. Iames where he saieth Yee see that a man is iustified by workes and not by faith onely For thus writeth Luther in his Preface vpon that Epistle I iudge it to be the writing of no Apostle for this cause First because directly against S. Paul and all other Scripture it attributeth iustification to workes And in Luther saieth S. Iames doated c. 22. Gen. tom 6. fol. 282. Iames concludeth ill It followeth not as Iames doateth Therefore the fruites do iustifie let our aduersaries therefore be packing with their Iames. Melancthon de Sacris Concion to 2. fol. 23. But if they cannot be mittigated by anie exposition as those words of Iames Yee see c. these absolutely are not to be admitted Magdelburgenses Cētur 1. l. 2. c. 4. col 54. The Epistle of Iames swarueth not a litle from the analogie of Apostolik doctrine whiles it ascribeth iustification not to faith onely but to workes And Centur. 2. c. 4. col 71. The Epistle of Iames attributeth iustice to workes contrarie to Paul and all other Scriptures Schlusselburg lib. 1. Theol. Caluin art 15. fol. 50. Iames contrarie to Paul attributeth iustice to workes And tom 8. Catal. Haeret. pag. 500. he saieth of S. Iames. He fighteth directly with Paul and all the rest of the Scripture by giuing iustice before God to mans workes The same confesse Pomeranus and Vitus Theodorus cited by Coccius to 1. lib. 6. art 23. and Pappus cited by Gretser l. 1. de verbo Dei c. 18. and the same is insinuated by Hunnius de Iustific pag. 219. Wherevpon Daneus in Enchirid. Augustini c. 67. saieth It troubleth manie now a dayes so that some haue cast out the Epistle of Iames others haue called it straweish And Pareus l. 4. de Iustif c. 18. Luther could not accord Iames with Paul but by casting away the whole Epistle Beza also in Iac. 2. v. 14. Manie haue cast away this Epistle for this cause as if it were contrarie to true doctrine Nether do onelie Lutherans iudge thus of S. Iames his Epistle but also some Sacramentaries For Musculus de locis tit de Some Sacramentaries reiect Sainct Iames. Iustificat saieth That impertinentlie he alledgeth the examples of Abraham That he confoundeth the word of faith and setteth downe a sentence different from Apostolicall doctrine And ib. tit de Scriptur pa. 172. plainelie professeth that he houldeth it not for authenticall Scripture And the Confession Heluet. c. 15. saieth The same saied he Iames not contradicting S. Paul otherwise he were to be reiected And neuerthelesse commonly all Sacramentaries account S. Iames Epistle to be a parte of holie Scripture in so much as the English French and Flemish Protestants haue put it in their Confessions as a point of their faith Wherefore thus I argue in forme what contradicteth the Epistle of S. Iames contradicteth the holie Scripture The cheifest point of Protestancie touching Iustification by onely faith cōtradicteth the Epistle of S. Iames Therefore it contradicteth the holie Scripture The Maior or first Proporsition is not onely beleiued and tought of all Catholiks but also commonelie of Sacramentaries And the Minor or second Proposition is graunted by the Lutherans In like sorte all Protestants acknowledge their doctrine Protestants confesse that they teach contrarie to Machab. Tobie c. of not praying for the dead to be contrarie to those words of 2. Machab. c. 12. It is a holie and holesome cogitation to pray for the dead that they may be loose from their sinnes Wherevpon Caluin in Antidoto Concil Trident. sess 4. p. 265. saieth Out of the 2. of Machabes both Purgatorie will be proued and the Intercession of Saints out of Tobie Satisfactions Exorcismes and what not They will borrow no few matters of Ecclesiasticus
de Subsidio tom 2. fol. 253. of which corruption of Scripture thus writeth Illyricus vpon this place Some corrupt this text by translating The Cuppe of thanks giuing by which we giue thanks and the text so corrupted they vse in their liturgies in steed of the words of the Institution or holie supper making a duble sacriledge Caluin also in Math. 26. ver 26. not onely expoundeth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by He gaue thāks but also in the very text translateth it when he had giuen thanks And yet as himselfe confesseth there Mathew and Marke vse the word of Blessing Why therefore would not he vse the same word in S. Mathews text Because those words Acts 2. v. 27. Because thou wilt not They change leaue my soule in hell proue that Christs soule descended into hel Beza in his translation An. 1557. thus changeth the text Because thou wilt not leaue my carcasse in the graue Et ad Defens Castell p. 460. he saieth My soule in the text I did translate My carcasse but in my Notes My life but we may also take My soule in steed of the Pronoune Me. Which exposition saieth he is most plaine And he addeth Where as I noted that by the ancient translation my soule the error rose I did it not without cause sith we see that Papists wrest this place especially for to setle their Limbus and the Fathers from thence deuised that descent of Christ soule into hell As if he had saied I was forced to alter the tongue of the holie Ghost because he spoake against me In like sorte because we proue the same out of that passage Act. 2. v. 3◠Foreseing he spoake of the resurrection of Christ for nether was he left in hell c. the French Bibles An. 1562. 1567. 1568. 1605. of Hell haue made Graue as also hath Tremellius done in his Latin translation of the Bible neuewed by Iunius printed at Hannow 1603. Because those words Psalm 5. verss 5. Thou art not a God They change that wilt iniquitie proue that God no way willeth iniquitie or sinne the Kings Bible translateth the place thus That hath pleasure in wickednesse The French Bibles An. 1568. That loueth iniquitie And those of 1588. and 1610. That art not delighted with iniquitie And the like hath Piscator apud Vorstium in Parasceue cap. 3. and Tremellius in this place That so they may defēd their blasphemous doctrine that God willeth iniquitie though he do not loue it Because these words Ezechiel 33. vers 11. Liue I sayeth They change our Lord I will not the death of the wicked but that he be conuerted from his way and liue do proue that God of himselfe willeth no mans death the Kings Bible translateth them thus I haue no pleasure in the death c. and so also doth Musculus in locis tit de veritate Tremellius in this place Piscator in Thesibus l. 2. p. 187. and others That God may seeme of himselfe to will mens death though he take not pleasure in it as say they a sicke man willeth a bitter potion though he take no delighte in it Because the words 2. Thessalon 2. v. 15. Hould the traditions They change which yee haue learnt whether it be by word or by our Epistle do proue that traditions not written are as well to be held as those that are written Beza in his translation An. 1598. changeth the disiunctiue particle whether into the coniunctiue Also in this manner Hould the traditions which yee haue learnt by speach and also by our Epistle Whome follow Author Respons ad Theses Vadimontanas pag. 647. and others An other translation of Beza in Tremellius hath thus Hould the deliuered doctrine which you haue beene taught both by speach and by Epistle Where for whether he hath And and for Traditions Deliuered doctrine as Tremellius for Traditions hath Commandments The French An. 1568. and 1605. haue Institutions and the Queens Bible hath Ordinances Because those words 1. Timoth. 2. v. 4. Who will all men They change to be saued shew that God hath a will to saue all men Beza in that place changeth All into whomsoeuer that God may seeme to haue onely a will to saue whatsoeuer kinde of men In like sorte ib. v. 6. Where the Scripture saieth Who gaue himselfe a redemption for all Beza translateth For whomsoeuer Because that speach 1. Timoth. 4. v. 10. Who is the Saniour They change of all men especially of the faithfull declare that Christ redeemed all men Beza in that place in steed of Sauiour putteth Preseruer And saieth Because the name of Sauiour troubleth manie in that commonly it signifieth eternall life purchased by Christ therefore to auoid ambiguitie I chose rather to say Preseruer As if he had saied Because the word which the Scripture vseth doth shew that Christ purchased eternall life for all therefore I haue changed it for an other Because those words Coloss 1. v. 10. That yee may walke They change worthie of God and 1. Thessalon 2. v. 11. We haue adiured euerie one of you that you walke worthie of God and 3. Epistle of 5. Ihon. v. 6. Whome thou shalt doe well bringing on their way in manner worthie of God do shew that good workes may be worthie of God Beza in all these places for worthie of God hath Agreable to God Tremellius 1. Coloss v. 10. for worthie of God hath It is iust and 1. Thessal 2. It is agreable to God The Kings Bible 3. Ioan. 6. cit hath After a godlie sorte Because Christs words Lucae 7. ver 47. Manie sinnes are They change forgiuen her because she hath loued much insinuate iustification by workes Beza in place of Because in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translateth For. And addeth that he did so that it might be more easily perceaued that in these words is not shewed the cause of remission of sinnes The Kings Bible Illyricus and others follow Beza herein Because those words of S. Luke c. 1. v. 6. They were both They translate ill iust before God walking in all the commandements and iustifications of our Lord without blame helpe to proue that good workes are iustifications and do iustifie Beza though he confesse that the Greek word which S. Luke vseth be to be literally translated Iustifications Yet saieth that he would not so interprete it that saieth he I might take away this occasion of impugning iustification by onely faith and so in steed of Iustifications hath Rites Tremellius hath Righteousnesse Queen Elizabeths and King Iames Bible ordinances Because those words Philip. 2. v. 12. Worke your saluation Translate ill with feare and trembling proue that we may worke our saluation The French Bibles An. 1562. 1568. 1605. 1610. in steed of worke haue Endeauour you that the Scripture may seeme onely to say that we may endeauour to worke but not worke our saluation Because those words Iames 5. v. 16. Confesse
iustification and life euerlasting were to be gotten by workes And in Iacob 2. p. 549. he saieth that when S. Iames termeth faith that which is without workes he speaketh by imitation imitating them Faith without workes Mimetically who bragged of dead faith which is no faith as of liuelie and true faith Illyricus also in Claue tract 4. col 332. saieth that by imitation the Ghospell is called the law of faith Rom. 3. and faith a The Ghospell law of faith Mimetically worke Ioan. 6. and in like manner it is saied Make to your selues freinds of the mammon of iniquitie If we proue that those things which are written in the booke of wisdome were spoaken of Salomon because the praier to God which is in the 9. chapter can agree to no other Whitaker Controu 1. quaest 1. c. 12. answereth That might be done mimetically by imitation of the writer Salomon praieth to God Mimetically whosoeuer he was And the same saieth Rainolds Praelect 20. and. 21. As if imitations which are grounded in lyes and that in praiers to God were to be admitted in Scripture What other thing were this for Scripture but to imitate others in lyes and euen then when it speaketh to God And thus much of their Mimeses or imitation Now let vs see some of their hyperboles If we proue that faith may moue mountaines because Faith may moue mountaines Hyperbolically Christ saieth Math. 17. ver 20. If you haue faith as a mustard seed you shall say to this mouÌ„taine Remoue from hence thither and it shall remoue Caluin ib. in v. 19. answereth It is certaine that it is an hyperbolicall kind of speach wheÌ„ he saieth that by faith trees and mountaines may be remoued The same hath Illyricus vpon this place If we haue proue that almes deliuereth from sinne because Almes deliuereth from sinne Hyperbolically it is saied Tobie 4. v. 11. Almes deliuereth from all sinne and from death Vallada in his Apologie cit pag. 304. answereth This kind of speach of Tobie is hyperbolicall And Apologia Confess August c. de respons ad argum We will not say that it is an hyperbole albeit it must be so taken least it detract from the praise of Christ whose proper office is to deliuer from death and sinne If we proue that one man by his praier may procure One man procureth life to an oâ—her Hyperbolically life to an other because it is saied 1. Ioan. 5. vers 16. He that knoweth his brother to sinne a sinne not to death let him aske and life shal be giuen him sinning not to death Caluin ib. answereth If you vnderstand of man that he giueth life to his brother it is an hyperbolicall speach If we proue that God hath promised reward to good God rewardeth works Hyperbolically workes Zuinglius de Prouident c. 6. answereth These are hyperboles and hyperoches If thou wilt enter into life keepe the commandements Who shall doe the will of my father c. and what promises soeuer els are made to workes Thus they deuise hyperboles in Scripture and yet Pareus lib. 1. de Iustific cap. 15. and in Galat. 1. Lect. 9. saieth I dare not say that there is an hyperbole in Scripture sith it ouerlas heth the trueth and seemeth to be a kind of lie If we proue that faith can be without charitie because Faith without charitie A fiction S. Paul saieth 1. Cor. 13. v. 2. If I haue all faith so as I remoue mountaines and haue not charitie I am nothing P. Martyr ib. answereth The Apostle speaketh by fiction for to exaggerate the dignitie of charitie Who seeth not that Paul speaketh here hyperbolically And in Rom. 11. When the Apostle Impossible Charitie extolled by fiction by all means extolled charitie he vsed a fiction for to extoll it But Luther Postilla in Domin Quinquagesimae saieth Paul brought an impossible example If we proue that faith may be without workes because S. Iames saieth cap. 2. v. 18. Shew me thy faith without Faith without workes workes Caluin ib. answereth In that he biddeth shew faith without workes he argueth from an impossible thing And in v. 17. It is cleare enough that the Apostle doth reason from an impossible thing If we proue that widdows marrying after they haue giuen their faith to the contrarie are damned because as S. Paul speaketh 1. Timoth. 5 vers 12. they haue made voide their first faith Caluin 4. Instit c. 13. § 18. answereth The Widows leese their first faith By Amplification Apostle for amplification sake addeth that they haue broken or made voide their first faith Wherefore in forme thus I argue Who not onely in so manie and so great matters contradict such words of Scripture and in such a sense as we haue seene but also in manie and great matters are forced to say that the Scripture seaketh ironically mimetically hyperbolically by way of fiction and of amplificatioÌ„ and by impossibilities they are to be thought to contradict the true sense of the Scripture But Protestants do so Therefore c. CHAPTER VIII THAT PROTESTANTS ARE COMpelled to turne the most generall propositions of the Scripture into particulars THE eight argument wherewith I will proue that Protestants coÌ„tradict the true sense of holie Scripture shal be because in manie and weightie mattie to wit of God of Christ of the Church of Sacraments of faith and the like they are forced to turne the most vniuersall propositions of Scripture into particulars For touching God If we proue that he hath a will to haue mercie on all because Rom. 11. v. 32. it is saied God Touching God hath concluded all into incredulitie that he may haue mercie on all Beza ib. answereth The vniuersall particle All is to be restrained to wit as he saieth l. de Praedest cont Castel All that is Some p. 360. All who shall beleiue The like he hath in Colloq Montisbel p. 421. and in Resp p. 216. 223. and Caluin 3. Instit c. 24. § 17. But Zanchius l. 1. de Nat. Dei c. 2. tom 2. cal 562. saieth that this place and also that other Preach the Ghospell to euerie creature and the like belong onely to the elect If we proue the same because Sapient 11. v. 24. it is saied Thou hast mercie on all c. P. Martyr in Rom. 9. answereth But it easily appeareth that these things are to be vnderstood All that is Some of the vniuersall companie of the elect If we proue that God hath a will to saue all because 1. Timot. 2. v. 4 it is saied of God Who will all men to be saued Bucer in Math. 6. answereth That he saieth All is as much as if he had saied some of all Et Idem apud Zanchium l. de Perseuerant to 2. col 343. That place 1. Timoth. 2. Who will all and 1. Ioan. 2. He is the propitiation c. cannot be vnderstood but synechdochically for manie that is for
places alledged doth not signifie cause but consequence And Caluin Math. 25. ver cit That they insist vpon the causall particle is a weake thing for we know that not alwaies the cause but rather the consequēce is meant when euerlasting life is promised to the iust And in the same manner doth Kemnice in locis tom 2. tit de Argum delude manie places of Scripture If we proue that Christ is cause of our election by those words Ephes 1. v. 3. As he hath chosen vs in him Christ In. before the constitution of the world Piscator in Thesibus loco 19. answereth Paul would say nothing but that he hath chosen vs to this end that he might adopte vs in Christ and saue vs for him and by him Which he repeateth libr. 2. p. 288. In like sorte Zanchius l. 5 de Natur. Dei c. 2. q. 4. If we proue that Saints shall haue glorie for their worthe or merit by those words Apocal. 3. ver 4. They Because shall walke with me in whites because they are worthie Pareus l. 5. de Iustif c. 2. answereth He signifieth not the cause meritorie but the condition in holie Martyrs agreing with the rule of iustice So that we may vnderstand not wherefore but what of kind men shall walke with Christ If we proue that good workes are the cause of glorie out of those words Rom. 8. v. 17. If we suffer with him that That we may be glorifid with him Caluin ibidem answereth This forme of speach sheweth the order which the Lord obserueth in bestowing saluation vpon vs rather then the cause He discourseth not frō whence saluatiō cometh but how the Lord gouerneth his seruants If we proue the same out of those words Hebr. 10. v. 36. For patience is necessarie for you that doing the will of God you may receaue the promise Pareus l. 4. de Iustific pag. 1032. answereth We denie not but some relation of patience vnto saluation is signified by the finall condition to wit relation of order of means or of condition without which not but false it is that thereby is signified a causall relation If we proue that good workes are cause of saluation as bad are the cause of damnation because it is often saied in Scripture He will render to euerie one according to his workes According Bucanus Institut loco 32. answereth The particle According in those speaches doth not signifie cause but conformitie And Martyr in 1. Corinth 3. saieth According doth not signifie Merit or cause but rather proportion forme or similitude If we proue that virginitie helpeth to heauen by those words Math. 19. v. 12. There are Eunuches which haue gelded For. themselues for the kingdome of heauen Musculus in locis tit de votis answereth We must not vnderstand it so as if this kind of gelding helped any thing to saluation Behould Reader how manie kinds of causall propositions are they forced to make not causall and how manie and expresse causall particles to wit For To That In According Because they make frustrate to no purpose Wherefore thus I argue who besides their opposition to the expresse words of Scripture are forced in so manie so great matters to make so manie and so cleare causall propositions to be not causals and to frustrate so manie and so euident causal particles they are also cōtrarie to the true sēse of Scripture But Protestāts doe so Therefore c. CHAPTER XIII THAT WHAT IS SPOAKEN SIMPLY they make to be spoaken in parte or respectiuely MY 13. argument shal be because Protestants are compelled to make that to be spoaken in parte which the Scripture speaketh simply or absolutely For if we proue that God simply will not the death of Of God a sinner because he simply saieth and sweareth it Ezech. c. 18. Perkins in Exposit Symbol to 1. col 777. answereth This place must not be taken simply but respectiuely to wit that Not simply but respectiuely of the twoe God would rather the one to wit that a sinner should rather liue then dye Finally so farre forth he willeth not death as it is the destructiō of his creature The like he hath in Serie Causarum c. 52. And Caluin de Prouid p. 737. So farre as So farre forth he exhorteth all to pennance the Prophet iustely denieth that he willeth the death of a sinner And in the same sorte he expoundeth that saying of S. Peter 2. c. 3. v. 9. Not willing that anie should die Indeed saieth Caluin as farre as God will receaue all to pennance he will none should perish If we proue that God taketh our sinnes from vs by those words 1. Ioan. 3. ver 8. For this appeared the Sonne of God that he might dissolue the workes of the Diuel Caluin ib. In a sorte answereth But if in this life there be no full and solid regeneration he freeth vs not from sinne and slauerie but in a sorte And Daneus Contr. de Baptismo c. 14. on earth sinne is not In parte quite taken away but in parte If we proue that there is nothing worthie of damnation Of Iustification in those that are iustified because simply it is saied Rom. 8. ver 1. There is no damnation to them that are in Christ Not simply Iesus Illyricus in Apol. pro Confess Antuerp answereth No damnation is in them who are in Christ Iesus not simply and in it selfe but by accident to wit continuall praier for forgiuenesse of sinnes being adioyned And Pareus l. 5. de Amiss Grat. c 7. It is most true that sinnes are not simply forgiuen but continuall praier for forgiuenesse being added If we proue that simply there are some things hard in Of Scripture Scripture because it is so saied 2. Pet. 3. v. 16. As also in all his Epistles speaking in them of these things in which are certaine things hard to be vnderstood Zanchius de Scriptura to 8. col 412. answereth He saieth not that they are hard to Not to anie anie but to twoe kinds of men to wit to the vnlearned and vnskilfull of the Scriptures and that are not taught of God and to the vnstable that is who are not firme in faith In like sorte Bullinger Serm. 3. de verbo Dei and others If we proue that Saints haue true iustice before God If iustification because Dauid offereth his iustice to be examined by the iudgement of God and desireth to be iudged thereby Caluin 3. Instit cap. 17. § 14. answereth Saints nether will Not wholy haue enquirie to be made of them wholy that according to the whole tenour of their life they may be quitted or damned nether challenge to themselues iustice of diuine perfection but in comparison of the wicked and impious If we proue that charitie is simply greater then faith Of good workes because the Apostle simply saieth 1. Cor. 13. v. 13. And now there remaine faith hope and charitie
If we proue that God doth now cleanse vs from all iniquitie because it is saied 1. Ioan. 1. v. 19. He is faithfull and iust to forgiue vs our sinnes and cleanse vs from all iniquitie Caluin ib. answereth If anie obiect that whilest we liue in this life we are neuer cleansed from all iniustice for so much as belongeth to reformation that is true indeed but Ihon teacheth not what God doth now perfect in vs. If we proue that in this life some are made iust by the merits of Christ as by Adams demerit they were made iniust by these words Rom. 5. v. 19. As by the disobedience of one man manie were made sinners so also by the obedience of one manie shal be made iust Pareus l. 2. de Iustificat cap. 3. answereth In this life we are made iust imperfectly in the next we shal be made perfectly iust Hereupon perchaunce Luther saied Disput 3. tom 1. We thinke that a man to be iustified is not to be yet iust but to be in the way and course to iustice If we proue that faith without workes is alwaies dead because it is saied Iames 2. vers vlt. Faith without workes is dead Schlusselburg to 8. Catal. p. 526. answereth The saying of Iames touching faith dead without workes is to be vnderstood of ehe time after iustification So that he will not haue faith to be dead without good workes whilest it iustifieth If we proue that God alwaies will all men to be saued by those words 1. Tim. 2. Who will all men to be saued Perkins in Cases of Conscience cap. 7. sect 3. answereth God will all men to be saued vnderstand now in this last age of the world If we proue that Saintes in heauen aske mercie for the faithfull because they aske reuenge vpon their persecutors by those words Apocal. 6. vers 9 I saw vnder the aultar the soules of them that were slanie for the word of God c. and they cried with a loud voice saying How long Lord holie and true iudgâ—st thou not and reuengest not our blood on them that dwell on the earth Confessio Wittember c. de Inuocat Sanctorum vnderstandeth this onely of praiers made whiles the Saints were on earth In the Apocalypse the soules of the Saints that were slaine do crie that their blood be reuenged not that now resting in the Lord they are desirous of reuenge after a humane manner but because the Lord euen after their death is myndfull of the praiers which whiles they yet liued on earth the made for the deliuerie of themselues and the Church If we proue that in this life we fulfill the law doe the will of God and obey Christ by those words Rom. 8. v. 4 God sent his Sonne c. that the iustification of the law might be fullfilled in vs. Et Math. 6. Thy will be done on earth And Hebr. 5. vers 9. Christ is made the cause of saluation to all that obey him Scharpius de Iustif Contr. 12. answereth Out of these places nothing followeth but that the faithfull fulfill the law but it followeth not that they fulfill it in this life Wherefore I thus make my fourtenth argument Who besides the foresaied opposition to the expresse words of Scripture will not expound the words of Scripture on that time whereof it speaketh do contradict the true sense thereof Protestants doe so Therefore c. CHAPTER XV. THAT PROTESTANTS OF MANIE sayings of Scripture make one MY fiftenth argument shal be because Protestants are forced to confound manie sayings of Scripture in one and so make one of manie For if we proue that God will not the death of a sinner but willeth his conuersion by those words Ezechiel 18. I will not the death of a sinner but that he be conuerted and liue Caluin l. de Praedest pag. 706. answereth If as we ought to doe those twoe be read ioyntly I will that a sinner which is conuerted liue the cauill is easily refuted The some hath Beza 2 part resp ad Acta Montisbel p. 196. If we proue that God would haue al to be saued and come to the knowledge of the trueth because it is so saied 1. Tim. 2. v. 4. Beza lib. quaest respons vol. 1. Theol. p. 684. saieth Those twoe To saue and to come to the knowledge of trueth are to be ioyned that so God may be vnderstood to will that they be saued whome he will haue to come to the knowledge of the trueth So also he answereth in Respons ad Acta Montisb p. 194. And there p. 196. in the same sorte expoundeth that Ezech. 18. I will not the death of a sinner but that be conuerted If we proue that Christs baptisme was different from S. Ihons because Actor 19. S. Luke telleth that some who haue beene baptized with S. Ihons baptisme were baptized againe of S. Paul Beza ib. ver 5. saieth that these are not the words of S. Luke telling who were baptized of S. Paul but of S. Paul telling what was the baptisme of Saint Ihon. Caluin l cont Anabap. p. 415. saieth There is saied that Paul baptized them in the name of Christ then to explicate what this meaneth is added that he laied hands vpon them and the holie Ghost descended Wherefore the same thing is diuersely expressed by twoe wayes as the Scripture vseth Et 4. Inst c. 15. § 18. Luke doth not tell twoe different things but keepeth the forme of relating vsed of the Hebrews who first set downe the summe of the matter and after explane it more at large If we proue that we must be borne againe both of water and of the holie Ghost by these words Ioan. 3. v. 5. Vnlesse one be borne againe of water and the holie Ghost c. Caluin ib. answereth It is one simple sentence that we must be borne a new for to be Gods children and that of this second birth the holie Ghost is author Therefore he put water and Spirit for the same thing And in this manner they confound manie things which the Scripture distinguisheth and say that ether they be Synonimies or that one exegetically expoundeth the other Wherefore this is my 15. argument Who besides the foresaied opposition to the expresse words of Scripture are compelled to confound manie different sayings of the Scripture in one those are also opposite to the true meaning of the holie Scripture Protestants doe so Therefore c. And hitherto we haue seene how manie and what kind of Propositions of Scripture almost in all kinds of controuersies Protestants doe change and depraue and that no kind of speach can be so plaine strong and forcible as it can recall them from their errours but that they break through delude depraue all Now let vs see how they deale will the wordes of Scripture For as Tertullian saieth cont Hermogenen It is the Heretiks custome to wreste all simple words CHAPTER XVI THAT WORDS OF SCRIPTVRE WHICH signifie the working or doing of a thing
indeed shew thy selfe such as thou boastest to be Pareus Contr. 5. col 1009. Hauing damnation c. 1. Tim. 5. v. 11. Bucers and Martyrs opinion is true when they take the word Damnation in this place of Paul for damnation which is pronounced of men against those yoÌ„g widows who marrie againe And Marâ—yr l. de votis col 1355. Those words of the Apostle Damnation 1. in mens iudgement may be vnderstood of mens iudgement The same Daneus Contr. 6. col 1187. When Concupiscence hath coceaued c. Iac. 1. ver 15. Iames speaketh of that effect of sinne which appeareth to vs men Et p. 1205. Bellarmin answereth out of Dan. 4. v. 4. and Philip. 2. v. 12. that we can redeeme our sinnes But Bellarmin is deceaued for those places of Scripture onely teach what we can and ought to doe in regard of men not in regard of God Et Contr. 2. c. 16. Verbes actiue which are spoaken by the Scripture Causeth 1. Testifieth of the Sacraments doe not signifie cause or action causing and effecting but onely action testifying Pareus de Iustif c. 15. 1. Ioan. 3. c. 7. Who worketh iustice is iust That is he sheweth by workes that he is iustified by faith Et l. 3. c. 14. Ioan. 15. Euerie branche in me he expoundeth of those who adhere to Christ in onely outward profession and shew And that Math. 24. The charitie of manie shall wax could of those who in outward appearence are iust And that 1. Tim. 1. Some haue made shipwrack of faith of onely apparent faith Et l. 4. c. 18. saieth With Iames to Iustifie is to shew by workes before men the iustice of faith Zanchius in Summa Praelect to 7. col 276. The place 2. Pet. 1. Forgetting the purgation c. is to be vnderstood according to the custome of holie Scripture which according to the iudgement of charitie calleth all Saints Iust and Cleansed from sinne whosoeuer are baptized in Christ and professe Christ though all be not such before God Et ib. That Ezech. 18. If a iust man turne himselfe from iustice Is not meant of one that is truely iust but who to men onely seemeth iust Et de Perseuer c. 2. Manie beleiued in him Ioan. 12. Because to themselues they seemed truely to beleiue in Christ whereas notwithstandind they doe not truely beleiue Perkins in Cathol Reform Contr. 4. c. 4. vpon that Ps 105. It was reputed to him to iustice writeth thus Surely not Iustice 1. a Signe thereof because that fact was a full satisfaction of the law but because God aiâ— accept that iust worke as a note and signe of iustice and of that zele which he had for the glorie of God Et in Psal Happie Happie 1. a signe thereof is the man who walketh in the law He saieth He is happie that he is in Christ of which thing the obedieÌ„ce giuen to the law is a signe Et ib. We say that workes concurre to iustification and that we are iustified by them as by certaine signes and effects not as by causes And tom 2. in Galat. 5. They are saied to fall Fallen 1. shew they neuer stood from grace not that indeed all had beene vnder grace and after had fallen from it but because God made it manifest to men that indeed they had neuer beene vnder his fauour And Apocalips 2. When Dauid praied God to create a new heart in him Perkins saieth He speaketh not as he was before God and by faith but according to his feeling for his faith did not put forth it selfe before men and himselfe Polanus in Disp priuat p. 24. that Ezech. 18. He shall quickeÌ„ Quicken 1. testifie his owne soule expoundeth thus He by his workes shall testifie that he is truely regenerate Et pag. 108. Faith is perfected by workes that is perfectly knowne Bucanus Inst loc 18. Zacharias in these words Be conuerted to me speaketh of outward conuersion Et loco 30. Charitie couereth a multitude of sinnes not before God but before men Vrsinus in Catechis p. 40. That saying of Peter Denying the Lord who bought them Agayne He forgot that he was Cleansed 1. in outward Signifie cleansed from his ould sinnes and such like are manifestly spoakeÌ„ ether onely of outward shew and gloriation of redemption or purgation or c. Et q. 63. Who doeth iustice is iust to wit before men And in like sorte Piscator in Thes l. 2. p. 94. expoundeth that place Rom. 6. Who is dead is iustified from sinne Aretius in locis part 1. f. 9. saieth to that Tobie 4. 12. Deliuer 1. Sgnifie Almes deliuer from death They deliuer from eternall death that is are signes and firme arguments in the godlie that they are deliuered from that death Et Confessio Wittemberg c. de Eleemosyna We teach that almes doth so blot out sinne that it is the fruite of charitie towards our neighbour by which worke we testifie the faith and obedience which we owe to God P. Martyr in Rom. 9. Nether is proued out of this place If anie shall cleanse himselfe that men can cleanse themselues or make themselues honorable vessells Wherefore we must not gather more out of those words of Paul theÌ„ that such a cleansing is a signe whereby we iudge of the worthe or vnworthinesse of vessells in the Church Tilenus in Syntagmate c. 41. giueth this rule of deluding A generall of deluding words of Scripture all places of Scripture which teach that charitie hope feare or pennance doe iustifie to wit that ether by these names is vnderstood faith or that they onely declare iustification Scharpius de Iust Contr. 5. denieth that speach Luc. 8. They beleiue for a time or that 1. Tim. 1. They haue made shipwrack Faith 1. in shew of faith cap. 5. 6. they shall depart from faith They haue fallen from faith to be meant of true faith Nether will he haue that Ezech. 18. When a iust man shall turne himselfe Iust 1. in shew from iustice to be meant of one truely iust nor that Math. 18. When the vncleane spirit shall goe forth of a man to be meant of the Diuel truely gone forth Nor that Math 24. Charitie of manie shall wax could Of true charitie Nor that Galat. 5. Yee are fallen from grace of true grace Nor that Hebr. 6. Were illuminated or Hebr. 10. In which he was sanctified of truely illuminated or sanctified Nor that 2. Pet. 1. Forgetting the purgation c. and c. 2. A sowe washed c. of true purgation or true washing Nor finally that Actor 10. Simon beleiued of true faith And in like sorte Contr. 6. he denieth that Ioan. 12. Manie of the Princes beleiued and that 1. Cor. 13. If I haue all faith to be meant of true faith and Contr. 7. that Iacob 2. Not by faith onely of true faith And Contr. 12. When anie are saied to be perfect or iust as Gen. 6. 1.
away or exhaust our sinnes but leaueth thē in vs. An other end of his coming and passion was to destroie and dissolue sinne Hebr. 6. v. 6. this that our ould man is Nor destroied sinne crucified with him that the bodie of sinne may be destroied And cap. 9. ver 26. But now once in the consummation of the worlds to the destruction of sinnes he hath appeared by his owne hoste And 1. Ioan. 3. vers 8. For this appeared the Sonne of God that he might dissolue the works of the Diuel But Protestants say that sinne is not destroied in the regenerate but that it abideth and liueth in them as is to be seene l. 1. c. 17. art 5. A third end was to cleanse vs from sinne Tit. 2. v. 14. Nor cleansed sinne Who gaue himselfe for vs that he might redeeme vs from all iniquities and might cleanse to himselfe a people acceptable Et 1. Ioan. 1. v. 7. And the blood of Iesus Christ his Sonne cleanseth vs from all sinne But Protestants say that the regenerate are not cleansed from sinne but remaine vncleane impure filthie as is to be seene l. 1. c. 17. art 4. A fourth end was that we might be truely sanctified Nor truely sanctified vs. and become holie and immaculate in the sight of God Ioan. 17. v. 19. And for them I do sanctifie my selfe that they also may be sanctified in trueth Ephes 1. v. 4. As he chose vs in him before the constitution of the world that we should be holie and immaculate in his sight in charitie But Protestants denie that we are truely sanctified or holie and immaculate in the sight of God See li. 1. c. 17. art 3. A fift end was that we should follow or doe good Nor made vs to follow good workes works Tit. 2. v. 14. That he might cleanse to himselfe a people acceptable a pursuer of good works But Protestants denie that our workes are truely good and say that they are mere sinnes See l. 1. c. 14. art 2. A sixt end was that we should liue iustly and piously in Nor mad vs liue in holinesse before God holinesse and iustice before God Luc. 1. v. 74. That without feare being deliuered from the hand of our enemies we may serue him in holinesse and iustice before him all our dayes Tit. 2. v. 12. For the grace of God our Sauiour hath appeared to all men instructing vs that denying impietie and wordly desires we liue soberly and iustly and godly in this world But Protestants denie that the workes or liues of the iust are pious holie or iust before God See lib. 1. cap. 14. art 5. A seuenth end of Nor made vs to fulfill the law Christs coming was that the iustification of the law might be fulfilled in vs. Rom. 8. v. 3. God sending his Sonne in the similitude of the flesh of sinne euen of sinne damned sinne in the flesh that the iustification of the law might be fulfilled in vs. But Protestants say that the law cannot be fulfilled in vs but onely in Christ See lib. 1. c. 19. art 1. An eight end was to preach a day of retribution Luc. 4. v. 19. To Euangelize vnto the pore he sent me to preach the acceptable yeare of our Lord and the day of retribution But Protestants denie that there is anie day of reward or retribution but onely of mere bountie and liberalitie See l. 1. c 18 art 1. To these I adde that thus writeth Perkins in Gal. 1. v. 3. It is the fault of our age that all professe Christ yet manie admit not Christ but their owne deuises to wit a Christ who must be a Sauiour to deliuer them from hell but not a Lord to giue them commandements this they cannot suffer But Protestants as we shewed l. 1. c. art 7. denie Christ to be a lawgiuer or Lord to giue commandements according to Perkins admit not Christ but their owne deuises Wherefore thus I make my 26. argument Whose doctrine Nor preached reward not onely in so manie and so great points is against the expresse words of God and in their vsuall sense but also doth make voide and frustrate so manie ends of the coming and passion of Christ it doth contradict the true sense of Scripture Such is the Protestants doctrine Therefore c. CHAPTER XXVII THAT PROTESTANTS TAKE AWAY encouragements to vertue yea all vertue and in steed of them put allurements to vice and remoue the impediments thereof MY 27. argument that Protestants contradict the true meaning of holie Scripture shal be because they take away the encouragements to vertue yea all vertue out of the world and in place of them put allurements to vice and remoue the impediments thereof They take away encouragements to vertue because as Protest take away encouragements to vertue we shewed l. 1. c. 2. art 13. they teach that God careth not for good workes art 14. that he is not honored with thē art 16. that he is not appeased with them And c. 14. Art 6. that there is no dignitie or worth in them Art 7. that there is no reward promised to them Art 10. that all good workes are equall before God Art 12. and 13. that they are not necessarie to iustification or saluation Art 15. that they are not cause of saluation Art 16. Not so much as a testimonie of iustification or saluation Art 18. that we ought not to doe them Cap. 17. artic 15. That a sinner doth not cooperate to his iustification Cap. 18. art 1. That saluation is no reward or retribution Art 2. No crowne of iustice Art 3. That it is of faith onely And cap. 21. art 1. That our will is not free in morall works Art 3. That it doth not cooperate with the grace of God to good works But who can denie but that Gods fauour towards good works their worth and reward their efficacie and necessitie to iustification and saluation mans freedome and cooperation to acts of vertue and saluatiō be great spurres and encouragements to vertue Which notwithstanding all and others such like Protestants take away They take also away all vertue For first they denie to fulfill the law diuers particular vertues as faith the roote of all vertue which they say is vitious and vnworthie the name of vertue l. 1. c. 13. art 12. They take away the highest degree of Chastitie to wit virginitie c. 15. art 2. and the perfectest part of Temperancie to wit Fasting ib. art 5. and all choice of meates artic 7. They takeaway also praier for all men art 8. Vows art 14. and Eremiticall life art 15. Besides they takeaway all inherent iustice c. 17. art 8. and denie that the iustified are truely iust art 3. or cleane art 4. but retaine sinne in them art 5. Finally they take away all vertue For they teach that all the good works of sinners or of good men are sinnes yea mere sinnes c. 14. art 1. and 2. that
Protest tormented with the words of Scripture 21. The Protestant interpreters do torment themselues in that Daniel seemeth to attribute redemption or remission of sinnes to mans iustice and works of mercie For they well admonish that it is repugnant to the chiefe point of our religion Daneus in c. 67. Enchir. Aug. saieth that saying of S. Iames We are not iustified by faith onelie doth this day tormeÌ„t manie so that some haue reiected the epistle others haue called it strawish Kemnice in loc to 2. tit de Argum. That saying of Daniel c. 4. seemeth very hard against free iustification The third way by which they tacitelie confesse that Protest forced to denie their doctrine their doctrine is contrarie to Scripture is because when it maketh for their purpose they denie that they teach manie of those points which in the former booke we haue clearelie shewed that they plainelie teach And because they do this so frequentlie as I need not bring manie examples thereof I will here cite onelie some few Touching God Pareus thus writeth Colleg. Theol. 9. disp 32. It is a slaunder that we simply say that God would and decreed that our first parents should fall See l. 1. cap. 2. art 5. Of Scripture thus Whitaker Cont. 1. q. 4. cap. 1. Our aduersaries attribute vnto vs this doctrine as if we saied that the Catholik Church could faile which is most false See lib. 1. cap. 8. art The same man q 3. cit c. 2. Our aduersaries slander vs when they say that we make such a Church which sometime is no where and can be seene of none See l. 1. c. 8. art 5. Touching the Eucharist Eliensis Resp ad Apol. Bellar. c. 1. We agree with you of the matter all the contention is about the manner A presence I say we beleiue nor lesse reall then you Perkins in Cath. refor Contr. 10. cap. 1. We beleiue and teach a reall presence of the bodie and blood of Christ in the Sacrament of the Supper and that not feigned but true and reall Argentinenses in Hospin part 2. Histor Be they accursed who will haue nothing to be exhibited here but a signe and figure And Hospinian himselfe Our men neuer denied that the bodie of Christ was truely in their Supper Beza l. qq saieth that it is a slander that they exclude Christ from their Supper Gratianus Antiiesuita p. 140. There is no controuersie whether the true bodie and blood of the Lord be contained in the Sacrament of the Eucharist Et Riuet tract 3. sec 12. The question betwene vs is not simply whether the bodie and blood of Christ be truely and really in this Sacrament Et Spalatensis libr. contr Suar. cap. 1. num 39. Who denieth that the Eucharist is the onely flesh and onely blood of our Lord Iesus Christ See the contrarie of all these lib. 1. c. 11. art 1. Touching faith thus writeth Peter Martyr in loc Class 3. § 24. We make faith hope and charitie three different things nether doe we confound them as our aduersaries accuse vs. See the contrarie lib. 1. c. 13. art 6. Of good works thus Tilenus in Syntag. cap. 46. It is a cruell slander of our aduersaries where they feigne that we teach that all the works of the iust be properly and simply sinnes Et Riuet tract 3. sect 31. None of ours saieth absolutely that all works are sinne nether say we that they are mingled with sinne absolutely See the contrarie lib. 1. c. 14. art 2. Touching good works in particular thus Riuet tract 1. sect 73. We reiect this position That it is one of the conditions necessarie to a Bishop that he be married See the contrarie lib. 1. cap. 15. art 4. Of reward thus the some Riuet 3. sect 39. We denie not the reward of good works See the contrarie lib. 1. c. 14. art 7. c. 18. arr 1. Of free will thus Serranus l. 3. cont Hayum Doth anie of ours denie or euer denied that those that are not regenerate doe fall to sinne of their prone and free will See the contrarie lib. 1. c. 16. art 14. But finally they doe plainely and expressely graunt that Protest confesse much of their doctrine to be against Scripture Of God manie points of Protestants doctrine are coÌ„trarie to Scripture For touching God thus writeth Confessio Saxon. c. God nether willeth sinne nor approueth nor helpeth it as it is written when the Diuel speaketh a lie he speaketh of his owne and 1. Ioan. 3. Who committeth sinne is of the Diuel Gerlachius tom 2. disput 15. It is impossible that God should will sinne of whome it is saied psalm 5. Thou art not a God that willeth ini-inquitie Et Polanus in Disput priuat p. 235. God nether willeth nor can will the ill of offence or sinne properly taken psal 5. vers 5. Melancthon in disput to 4. p. 623. The conference of the continuall doctrine in the writings of the Prophets and Apostles doth shew that God nether willeâ—â— nor worketh sinne as it is expressely saied Thou art not a Gad that willeth iniquitie And out of this same place Pareus in Colleg. Theol. 1. disp 2. proueth that Gods will is no efficient cause of sinne And yet Protestants teach both that God willeth sinne and worketh sinne See lib. 1. c. 2. art 1. 4. They teach also that God hath ordained and predestinated men to sinne l. 1. c. 2. art 5. of which doctrine Melancthon in disp to 4. p. 572. giueth this censure There are certaine frantike fellows much worse then the Stoicks who teach that God of himselfe doth ordaine and predestinate haynous sinnes and that he willeth them and not onely suffereth them And in locis tit de Causa Peccat Sinne is nether done of God nor ordained of him They teach that God commandeth vrgeth and tempteth to sinne lib. 1. cap. 2. art 7. Which is contrarie to Scripture by iudgment of Riuet tract 3. sect 33. The Scripture expressely saieth that God will not iniquitie that he commandeth none to doe ill that he cannot tempt to ill Moulins in his Bucler p. 97. God doth not stirre vp meÌ„ to doe ill as it is saied ps 45. Thou hast loued iustice and hated iniquitie Et Calu. in Math. 4. v. 1. Wherevpon we gather that tentations which incite vs to ill come not froÌ„ God They teach that God is not angrie with the faithfull when they worke iniquitie lib. 1. c. 2. art 11. Which to be contrarie to Scripture Protestants in Zanchius in Supplicat confesse in these words God doth threaten his anger to all the transgressors of his law and they cite thereto that Ps 5. Thou hast hated all that worke iniquitie They teach that God hath no will that all should be saued li. c. 2. art 19. Which is against Scripture as coÌ„fesseth Hemingius in these words in Enchir. clas 3. They accuse God of a lye whosoeuer thinke that he will not the saluation of some as farre as perteineth to
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
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
workes workes whereas there is no such God no such Godhead which is delighted with these things And to 7. Serm. in Hebr. 11. God careth not greatly what kind or what notable workes we doe Tindall in Fox his Acts printed 1610. p. 1138. There is no To make water pleaseth God as much as preaching work better then an other to please God To make water to wash dishes to be a sowter or an Apostle all is one To wash dishes and to preach all is one as touching the deed to please God Other Protestants as testifieth Schusselburg to 7. Catal. Haeret. p. 551. Melancthon in Respons ad artic Bauar to 3. and Manlius in locis tit de Eccles saye God careth not for good workes And the same also do they thinke who as we shall relate hereafter saye that before God good workes are mere iniquities filth stench and dung For surely God careth not for such things THE CONFERENCE Scripture expressely saieth that good workes are a sweet sauour before God are liked of God please God are pleasing before God The like saye Catholiks Protestants expressely teach that God careth not for workes careth not at all for them doth not regard or respect them is not delighted with them careth not what notable workes we doe maketh no accounte of them yea greatly loatheth them that to wash dishes to make water to playe the cobler pleaseth God as well as to be an Apostle ART XIV WHETHER GOD BE WORSHIPED or serued with good workes SCRIPTVRE EXPRESSELY AFFIRMETH. Isaie 19. v. 21. The Egyptians shall know our Lord in that day and shall worshippe him in hostes and in giftes God worshiped by workes Luke v. 2. c. 37. Who departed not from the temple by fastings and praiers seruing night and day CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Ioan. 4. v. 23. Therefore God is so serued inspirit and trueth that as this worshippe doth not exclude the outward acts of pietie and workes of charitie towards our neighbour wherewith we worshippe and serue God in iustice so c. PROTESTANTS EXPRESSELY DENIE Luther delibertate Christiana to 2. fol. 5. For we do not Not glorified by workes glorifie God by working but by beleeuing Ibid. cont Regem Angliae fol. 334. God is serued by faith onely De bonis operibus Not serued by them to 5. fol. 580. Onely faith is the true worshippe of God In c. 1. Ionae to 4. fol. 412. The true God is not serued with workes There is one onely worshippe pleasing to God to will true faith Tindal in Fox before cited God is honoured on all sides in Not worshiped by workes that we count him righteous in all his laws and ordinances and also true in all his promises Other worshippe of God is none except we make an idoll of him Confession of Basil art 13. Faith is the onely true worshippe of God The like saye other Protestants who as we shall see hereafter teach that good works are sinne before God For God is not serued or worshipped with sinne but disserued and dishonored by it THE CONFERENCE Scripture expressely saieth that God is worshipped and serued with good works The same say Catholiks Protestants expressely say that God is not glorified by working that God is not serued by works that faith is the onely true worshippe of God that God is serued by onely faith that onely faith is the worshippe of the true God that there is no other worshippe of God but to beleiue him right in all his laws and true in all his promises ART XV. WHETHER GOD DO ACcount those good workes which are not commanded SCRIPTVRE EXPRESSELY AFFIRMETH. Mark 14. v. 3. and 6. There came a woman hauing an alabaster box of ointment of pretious spike-nard and breaking the A worke not commanded good in Gods sight alabaster box she powred it out vpon his head But Iesus saied let her alone why do you molest her She hath wrought a good worke vpon me 1. Corint 7. 25. And as concerning virgins a commandment of our Lord I haue not but counsell I giue CATHOLIKS EXPRESSELY AFFIRME Card. Bellarmin l. 2. de Monachis c. 16. God is worshipped with euerie act of vertue though not commanded yet done for God PROTESTANTS EXPRESSELY DENIE Confessio Heluet. c. 16. God liketh not workes and worshippes chosen by vs. And Confessio Saxon. c. 17. We teach that works as they say not due are no worshippe of God Luther Postilla in festo S. Ioan. fol. 92. Nothing pleaseth Workes not commanded not pleasing to God God vhich is done without his commandment Melancthon in Disput to 4. p. 602. Works not commanded from heauen are no worhippe of God Caluin 4. Institut c. 13. § 2. All voluntarie worships which we deuise without his commandment are abhominable to God In Rom. 5. v. 19. They dote who vaunte to God of their works deuised by themselues who esteemeth them no more then dung Lobechius in Disput 9. p. 184. Without Gods commandment Nor good a worke though done with neuer so good intention nor forbidden nether is nor can be good THE CONFERENCE Scripture expressely affirmeth that S. Magdalens anointing of Christ though not commanded was a good worke gratefull to him that virginitie is good though not commanded The same saye Catholiks Protestants expressely teach that God liketh no worke not commanded by him that no worke not commanded is any worship of God that no worke whatsoeuer not commanded of God is good that what we do without Gods commandment is no more respected of God then dung and is abhominable to him ART XVI WHETHER GOD BE PACIfied with good works SCRIPTVRE EXPRESSELY AFFIRMETH. 〈…〉 11. and. 13. But Moyses besought the Lord his God pacified by workes God saying why 〈…〉 furie angrie against thy people c. And our lord was pacified 〈…〉 the euill which he had spoken against his people 2. Paralipomen 30. v. 18. and 20. And 〈…〉 for them saying c. Whome our Lord heard and was pacified to the people Psalme 105. v. 30. And Phinees stood and pacified and the slaughter ceased Ezech. 43. v. 27. The preists shall make your holocausts vpon the altar and those which they offer for peace and I will be pacified toward you saieth our lord God CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Matth. 17. v. 21. Diuers examples in Scripture do teach vs the force and power of fasting ioyned with praier for to pacifie God PROTESTANTS EXPRESSELY DENIE Luther in c. 1. Ionae to 4. fol. 411. Papists haue an opinion that God can be pacified with our good workes whē as there is no No God that is pacified by workes where such a God In Galat. 2. to 5. fol. 363. The workes which I do according to Gods law do not pacifie his wrathe but prouoke it Workes prouoke Gods wrath Caluin 4. Inst c. 15. § 4. It is the doctrin of the Scripture that our good works are alwaies stained with
say that there are any good workes of them which are not iustified CONFERENCE OF THE FORESAIED WORDS Scripture plainely saieth that a horlot was iustified by her workes that to an other manie sinnes were forgiuen because she loued much that a Sinner in beleiuing God doth well that the Publican did manie good workes before he was iustified The same say Catholiks Protestants plainely say that before iustification no workes are good all are badde are sinnes execrable before God and prouoke Gods wrath againe the workes ART II. WHETHER EVERIE GOOD worke of the Iust be sinne or the iust sinne in euerie good worke SCRIPTVRE EXPRESSELY DENIETH. Iob 1. v. 22. In all these thinges Iob sinned not with his lippes Iob sinned not in some speeches nether spoake he any foolish thing against God cap. 23. v. 11. My foote hath followed his steppes I haue kept his way and haue not declined out of it 3. Reg. 15. v. 5. Because Dauid had done right in the eies of our Dauid declined not but in some things Lord and had not declined from all things which he commanded him all the dayes of his life except the matter of Vrias 1. Cor. 7. v. 28. But if thou take a wife thou hast not sinned and if a Virgin marrie she hath not sinned v. 37. He sinneth not if she marrie 2. Peter 1. v. 10. Doing these things you shall not sinne at any Doing some things we sinne not time Apoc. 3. v. 4. But thou hast a few names in Sardis who haue not defiled their garments CATHOLIKS EXPRESSELY DENIE Councell of Trent Sess 6. c. 11. It is manifest that they are against true doctrine who say that the iust man sinneth in euerie act at least venially or which is more intolerable that he deserueth eternall paines PROTESTANTS EXPRESSELY AFFIRME Whitaker l. 2. de Peccato orig c. 3. Inherent concupiscence We sinne in euerie act maketh that we sinne in euerie action of ours eueÌ„ good Againe We teach that the iust do alwaies sinne mortally by nature of the thing and the acts themselues Et ad Ration 8. Campian All good acts are sinnes All good actions are sinnes in Gods iudgment mortall if God pardon them light This Luther saied and he saied truely Tindal in Fox his Act. p. 1139. There is no deed so good but that the law damneth it Luther de Ration Confitendi to 2. fol 26. Euen our good Good workes are sinnes workes if God iudge them according to rigour and not pardon them with mercie are damnable and mortall De Captiuit Babilon fol. 80. Yea good workes are found to be sinnes In Assert art 31. fol. 109. The iust sinneth in euerie good worke f. 110. He teacheth to sinne who denieth a good worke to be sinne In Confutat Latomi fol. 220. All iustice is vncleane euerie good worke sinne Tomo 5. in Gal. 1. f. 227. Let there be workes so it be knowne that before God they be sinnes 228. The workes of the law must needs be sinnes otherwise certainly they would iustifie In c. 2. f. 231. Workes of the most holie law of God are so farre from giuing iustice as that they are sinnes and make a man worse before God De bonis operibus fol. 581. Let a man know All our actions are nothing but daÌ„nable sinnes that all his life and actions are nothing but damnable sinnes in the iudgment of God Postilla in Dom. 4. post Pascha With all thy workes which thou doest thou canst do nothing els but sinne Postilla in Natali Christi f. 374. Christ teacheth that all that is ours is nothing but sinne before God Illyricus apud Schlusselburg tom 7. Catal. Haeret. p. 155. All Saints in euerie good worke do sinne Hitherto our men disputed against Papists that all Saints in euerie good worke do sinne Wigandus ib. p. 719. For this verie imperfection and pollution good works of themselues are sinnes Caluin 3. Instit cap. 17. § 11. There was neuer any worke of a pious man which if it were examined by the seuere iudgment of God was not damnable In Refutat Serueti pag. 655. Because God pardoneth vs like his children thereupon he by pardon imputeth free iustice to workes which of themselues are vniust Beza in Conf. c. 4. sect 19 If God in all rigour would examine The best workes are mere pollutions euen the excellentest workes of men nothing eâ—s would be determined of them then that they are mere pollutions of Gods guifts Et l. q. resp p. 674. If you examine the best workes of the most holie men according to the rule of the law I say they are sinnes Bullinger Decad. 3. serm 10. We say that the good workes of the faithfull are sinnes Serranus cont Hayum part 2. p. 188. Whatsoeuer is of maÌ„ is euill is sinne what shewsoeuer it hath of vertue Ianius Cont. 4. l. 3. c. 2. All the workes of a man though iustified are sinnes in themselues Pareus l. de Iustif c. 15. The workes of the iust if they be examined of God according to the rigour of the law are mere sinnes Et c. 20. The iust sinneth euen in well doing We sinne in well doing THE CONFERENCE Scripture expressely saieth that Iob in some things did not sinne with his lippes did not decline from Gods way that Dauid declined not from all things that God commanded except the matter of Vrias that men sinne not in marrying that doing some things we shall not sinne The same say Catholiks Protestants expressely say that in euerie good act we sinne that the iust in euerie act sinneth that all Saints sinne in euerie good worke that in well doing we sinne that good workes are sinnes that good workes are of themselues damned of themselues in iust of themselues mortall sinnes that euen the workes of Gods most holie law make a man worse before God that euerie act in the iudgment of God is nothing but damnable sinne mere sinne nothing but sinne nothing but pollution of Gods guifts ART III. WHETHER WORKES OF the Iust be a sweet smell before God SCRIPTVRE EXPRESSELY AFFIRMETH. Gen. 8. vers 20. Noë offered holocaustes vpon the altar and A sweet sauour our Lord smelled a sweet sauour Numbers 29. ver 21. And shall offer an holocaust for a most A sweet â—dour sweet odour to the Lord. Apocal. 8. vers 3. And an other Angel came and stood before the altar hauing a goulden censor and there were giuen to him Incense manie incenses that he should giue of the praier of all Saints vpon the altar of gould which is before the throne of God And the smoake of the incenses of the praiers of the Saintes ascended from the hand of the Angel before God CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 4. de Iustif cap. 20. The Scripture eueriewhere praiseth the workes of the iust and saieth they are pleasing to God and accepted as a sweet odour PROTESTANTS EXPRESSELY DENIE Luther in Disp
de Mysterio Trinit to 1. fol. 418. God exacteth Iustice of the the law is dung before God Vncleane the ciuill iustice of the law and in earnest commandeth it though he know that before him it is dung Wigandus in Methodo Doctrinae c. 12. Our good workes are vncleane are dung Vrbanus Regin in Interpr loc com to 1. f. 43. Our workes Filthie generally art filthie Illyricus in Claue Scripturae part 2. tract 6. saieth that Our workes are rifraffe or outcasts vertly vncleane and that they need cleansing Schlusselburg to 7. Catal. Haeret. p. 55. Paul will haue all his righteousnesse to be accounted reiected and contemned as dung and outcasts and Isaias a defiled cloute Caluin in Refut Serueti p. 651. Whē I teach that workes are Stinke before God alwaies mingled as it were with some dreggs so that they stincke before God if they be called to a streit account he saieth that I blaspheme against the Spirit The like he hath de vera Ref. p. 317. Et 3. Instit c. 14. § 16 The Scripture teacheth that all our iustices do stincke in the sight of God vnlesse they draw some good smell from the innocencie of Christ Et c. 12. § 4. Workes if they be iudged according to their worth are nothing but pollution and filth Et concione 158. in Iob Whatsoeuer we can giue to God is stenchie Bucer in Epitome Doctrinae Argent art 9. All Saints account for nothing and dung what good soeuer they did Pareus l. 1. de Iust c. 19. The Apostle simply opposeth the iustice of faith or by faith or the iustice of Christ and God with which alone he wil be found in Gods iudgment against all his workes present past and to come accoūting them all farre lesse for nothing for dung Againe Hitherto the Apostle casting away all his workes as dung is no more blasphemous then the whole Propheticall Church was blasphemous calling all her iustices a defiled cloute which is as filthie a thing Let Bellarmin goe now and crie blasphemies that we call his workes and iustices dung Et l. 2. c. 12. saieth That inherent iustices euen in the state of grace are filth euen all in the rigour of Gods iudgment THE CONFERENCE Scripture expressely faieth that the good workes of the Iust are a sweet odour a most sweet odour a smoake of incense before God The same say Catholiks Protestants expressely say that the good workes of the Iust in the sight of God are filth dung nothing but pollution filth and dung that they are stenchie do stinck before God if they be thoroughly examined that inherent iustices are filth ART IV. WHETHER THE GOOD workes of the Iust be perfectly wholy and intirely good SCRIPTVRE EXPRESSELY AFFIRMETH. Isaie 38. v. 3. Ezechias praieth in these words I beseech Ezechias walked in a perfect hart thee Lord remember I pray thee how I haue walked before thee in trueth and in a perfect hart and haue done that which is good in thine eyes 3. Reg. 11. vers 4. Nether was his hart perfect with our Lord Also Dauid his God as the hart of Dauid his father cap. 15. vers 4. Because Dauid had done right in the eyes of our Lord. 1. Ioan. 4. v. 12. If we loue one an other God abideth in vs and Charitie perfiled his charitie in vs is perfited c. 2. v. 5. But he that keepeth his word in him in verie deed charitie of God is perfited CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 4. de Iustif c. 10. All Catholiks teach that the workes of the iust are simply and absolutely iust and in their manner perfect though not in that perfection but that they may increase PROTESTANTS EXPRESSELY DENIE Whitaker l. 8. cont Dureum sect 89. There is no intire good No intire good in this life of ours in this life l. 9. sect 34. Our workes are manie waies vitious and are not answerable to the perfection of Gods law Ad Ration 8. Campiani In euerie action of man though notable Some vice in euerie act there is some vice which wholy marreth the action and maketh it odious to God if it be examined by the weight of his iustice Perkins in Gal. 5. ver 17. The workes of the regenerate are in In parte euill parte euill Confessio Wittembergens c. de Bonis operibus All the Imperfect good workes which we doe are imperfect nor one can bear the seueritie of Gods iudgment Confessio Augustana c. de operibus The new obedience is farre from the perfection of the law And Apologia eiusdem cap. de Implet legis Our workes are vncleane and need mercie Confessio Heluet. c. 16. There are manie thinges vnworthie Haue manie imperfections of God and very manie imperfections are found in the workes of Saints The like hath Confessio Belgica art 14. and Scotica Defiled art 15. Luther in Gen. 15. to 6. Thy workes are alwaies defiled imperfect and polluted Kemnice 1. part Exam. tit de Iustif Inherent iustice in this life is onely begunne imperfect and vncleane Zuinglius in Marci 10. tom 4. In the iudgment of God all Impure our workes though neuer so good wil be found impure and vncleane Peter Martyr in 1. Cor. 7. ver 19. We do nothing how good Spotted and holie soeuer it seeme to be which indeed is not spotted with manie vices Againe As workes come from vs they are disgraced with infinit filth Caluin l. de lib. arb p. 141. There was neuer anie good worke Lame which euerie way pure and perfect wholy wanted any spot In Math. 5. v. 12. What good worke soeuer cometh from the best mē is lame and vitious In Actor 6. v. 11. The workes of Saints haue alwaies some fault mingled with them The like he hath often times Beza in Confess cap. 4. sect 19. So great is Gods goodnesse that he doth not onely not dislike our workes though most imperfect but also so farre alloweth them as he vouchsafeth them reward Vrsinus in Catechismo q. 62. Our best workes in this life are imperfect and consequently defiled with sinne Pareus lib. 4. de Iustif cap. 10. They proue that the workes of Saints are imperfect and consequently sinnes c. 15. The workes of the Iust haue an imperfect goodnesse their goodnesse whatsoeuer is polluted with the filth of our flesh like as water passing through a filthie channell Et Prooemio in l. 5. The good workes of the iust are not absolutely good but alwaies polluted with inhabiting sinne THE CONFERENCE Scripture expressely teacheth that the good workes of the Iust are good and right in the eyes of God that the charitie of those who loue one an other and keepe Gods word is perfect that Ezechias walked before God in a perfect hart that Dauids hart was perfect before God The same say Catholiks Protestants expressely teach rhat the good workes of the Iust are farre from perfection that there are manie imperfections in
them that they are imperfect most imperfect lame vitious not wholy pure imperfectly good haue no perfect goodnesse are not absolutely good not absolutely or simply iust defiled with manie vices disgraced with infinit filth polluted as water running through a filthie channell in parte ill and sinnes and that there is no intire good of ours in this life ART V. WHETHER THE GOOD workes of the Iust be iust or iustice in the sight of God SCRIPTVRE EXPRESSELY AFFIRMETH. Deuter. 24. v. 13. But if he be pore the pledge shalt not lodge To restore a pledge is iustice before God Phinees zeale was iustice Noe Daniel and Iob had iustice Iustice in Daniel with the that night but forth with thou shall restore it vnto him that thou mayest haue iustice before our Lord thy God Psal 105. v. 30. And Phinees stood and pacified and the slaughter ceased and it was reputed to him vnto iustice Ezech. 14. ver 14. And if these three men shal be in the middest thereof Noë Daniel and Iob they by their iustice shall deliuer their owne soules saieth the Lord of hostes Daniel 6. ver 22. My God hath sent his Angel and hath shut vp the mouthes of the lyons and they haue not hurt me because before him iustice hath beene found in me Luc. 1. v. 75. That without feare being deliuered from the hand of our enemies we may serue him in holines and iustice before him all our dayes Hebr. 11. v. 33. Who by faith ouercame kingdomes wrought Saints worke iustice iustice 1. Ioan. 3. v. 12. Because his workes were wicked but his brothers iust CATHOLIKS EXPRESSELY AFFIRME D. Stapleton l. 6. de Iustif cap. 8. The iustice of good workes done in faith is true iustice before God PROTESTANTS EXPRESSELY DENIE Luther in Disp to 1. f. 390. God rewardeth iustice which he Our iustice is wickednesse accounteth wickednesse and iniquitie Et in c. 53. Isaiae to 4. The iustice of Christians is onely in reputation iustice but not formally Kemnice in locis tom 2. tit de Argumentis To restore a pledge to the pore is truely a good and iust worke but not such as if it be examined according to the rigour of the law deserueth the title of iustice Caluin in Antidoto Concil Sess 6. c. 8. How farre is that Not iustice Nether wholy nor in parte newnesse which is begunne in this life from iustice Againe Will they bring me one place which witnesseth that God approueth the begūne newnesse of life for iustice ether wholy or in parte In c. 11. ver 183. It procedeth from free imputation that workes get the Farre from true iustice name of iustice which otherwise would be farre from the trueth of iustice In Rom. 3. v. 27. The law of faith leaueth no iustice No iustice in workes whatsoeuer they be In c. 11. v. 6. As often as grace is named the iustice of workes is brought to nothing Et 3. Instit c. 17. § 9. There is no worke which is not so defiled by it owne corruption that it retaineth not the honour of iustice Againe workes are iudged iust aboue their worth Pareus l. 1. de Iustif c. 19. Who make their workes euen those which they imagin to doe by the grace of Christ iustice or merits of iustice before God make idols of them and so in trueth make of them dung and dung-hill Gods l. 2. c. 10. Hou should it be true and absolute iustice which faileth in manie things l. 3. c. 8. That inherent iustice of charitie and workes is so vncertaine and doubtfull as in trueth it is none at all in the iudgment of God Et l. 4. c. 20. Whether God examine our iustice according to himselfe or according to the rule of the law it is found to be iniustice Ministri Electorales in Colloq Aldeburg p. 421. Nether Not to be called iustice can our workes be called iustice before God THE CONFERENCE Scripture expressely teacheth that the good workes of the Iust are iust are iustice are iustice before God that by him they are reputed for iustice that the iust shall deliuer their soules by their iustice The same say Catholiks Protestants expressely teach that the good works of the Iust are far frō trueth of iustice retaine not the honour of iustice are not true and absolute iustice that before God they are nether wholy nor in parte iustice that the law of faith leaueth no iustice in workes that by grace the iustice of workes is brought to nothing that truely there is no iustice in the iudgment of God that God accounteth our iustice iniustice wickednesse iniquitie that who make good workes done by grace to be iustice before God make them idols and dunghill Gods ART VI. WHETHER IN THE GOOD workes of the Iust there can be any worth or worthinesse SCRIPTVRE EXPRESSELY AFFIRMETH. Philippens 1. v. 26. Onely conuerse yee worthie of the Ghospell Conuersation worthie of the Ghospell We are worthie of the lot of Saints of Christ Coloss 1. v. 12. God the Father hath made vs worthie vnto the parte of the lot of the Saintes in the light 1. Thessal 2. v. 12. As you know in what manner we desiring and comforting you haue adiured euerie one of you as a father his children that you would walke worthie of God who hath called you into his kingdome and glorie 3. Ihon. v. 6. Whome thou shalt do well bringing on their way in manner worthie of God Apoc. 3. v. 4. And they shall walke with me in whites because Saints worthie to walke with Christ they are worthie CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Ioan. 4. v. 14. This place teacheth the force and worth of workes which come of the Holie Ghost against the the wicked Heretiks of our time PROTESTANTS EXPRESSELY DENIE Luther de Seruo arb to 2. f. 453. In merit or Reward ether No worth in our workes we meane of the worth or of the sequele If you meane worth there is no merit no reward Hemingius in Enchir. Classe 1. p. 122. If we must iudge of Vnworthie of the sight of God workes according to their worth they are vnworthie to come in the sight of God Caluin in Rom. 9. v. 11. The worth of workes is not regarded which is none at all 3. Institut c. 17. § 8. If we must set a price of workes according to their worth we say they are vnworthie to come in the sight of God Et in Antidoto Concil Sess 6. c. vlt. They giue a false worthinesse to workes as if they please without forgiuenesse Bezal Quaest vol. 1. p. 674. I say that these workes of the regenerate do please not for anie worth of theirs but for the mere grace of the Father The like hath Bucanus in Institut Ioco 32. THE CONFERENCE Scripture plainely saieth that we may conuerse worthily to the Ghospell of God walke worthily of God bring on others worthily of God that some are made worthie
almost extinguished in the Church Liber Concordiae Luther in Declar. art c. 4. Those propositions of necessitie of good workes to saluation take away comfort Not necessarie to saluation from troubled and afflicted consciences giue occasion of doubting of the grace of God and are manie wayes dangerous Againe Those propositions of the necessitie of good workes to saluation are not to be taught defended painted but rather to be hissed out cast out of our Churches as false and not sincere Luther in Gal. 1. to 5. f. 286. The false Apostles did teach that Doctrine of false Apostles beside faith in Christ the workes of Gods law are necessarie to saluatioÌ„ l. de votis to 2. f. 281. Thou now vnderstaÌ„dest why I saied so oftentimes that nether vowes nor our workes are necessarie to iustice and saluation And as Schlusselburg to 7. Catal. Haer. pag. 312. reporteth This forme of speech God workes are necessarie Cast out of Luthers Churches to saluation he caused to be blotted and taken out of same mens writings and made a publike disputation of the same and therein cast it out of his Churches and sent it back againe to the Popes market or as Illyricus and Gallus ibid. pag. 567. write In publick disputation held at Wittemberg 1536. he more then fiue times iterated this speech That proposition good workes be Condemned necessarie to saluation we will haue to be condemned abrogated and quite shut out of our Churches and scholes The like saieth Scheptius cited in Colloq Aldeburg p. 153. 349. The Ministers of Saxonie in Colloq Aldeburg p. 6. and 7. condemne this proposition Good workes are necessarie to Popish and impious doctrine saluation and p. 129. say that it is Popish scandalous dangerous and impious contrarie to the word of God the Confâ—ssion of Auspurg and writings of Luther to which purpose they cite manie of Luthers sayings p. 134. they say it breedeth desperation Popish paradox p. 151. is the onely foundation of the Popes kingdome p. 349. a Popish paradox Schlusselburg tom 7. Catal. Haeret. pag. 69. Good workes Popish speech are necessarie to saluation is especially the speech and phrase of Papists and the foundation of all Popish and Antichrists workes This foundation standing all Poperie standeth If therefore we Foundation of Poperie shal be so madde as to admit this proposition we shall take away all distinction betwene vs and Poperie all our religion wil be condemned we iustly accounted Schismatiks accursed and ether compelled to recant our doctrine or to be damned for euer And to the same purpose he citeth manie famous Lutherans Morlinus in Schlusselburg to 4. Catal. Haeret. pag. 229. I am assured that it is the doctrine of SathaÌ„ if any say or thinke Doctrine of Sathan that to a sinner as he is now after his fall workes are any way necessarie to saluation To which Poach addeth p. 266. that it is doctrine of Sathan to say that good workes are necessarie to saluation ether in the law or in the Ghospell or in anie parte whatsoeuer of Christian doctrine Illyricus Praefat. in Epistol ad Rom. Workes are not any Not any way necessarie way necessarie to saluation Hunnius de Iustif p. 187. This proposition wherewith it is saied that workes are necessarie to saluation I iudge to be cast out of the Church howsoeuer it be painted or coloured Herbrandus in Compendio Theol. loco de bonis operibus Let this proposition God workes be necessarie to saluation be cast away The same say manie other Lutherans whome I name in my Latin booke c. 13. art 13. Confessio Heluet. cap. 16. We do not thinke that good God workes not necessarie workes are so necessarie to saluation that without them no man is euer saued And to this Confession subscribed the Protestant Churches of England Scotland France and Flanders as is reported in Syntagmate Confessionum Caluin in Antidoto Concilij Sess 6. Can. 20. In that the Ghospell differeth from the law that it promiseth life not vpon condition of workes as that doth but for faith Preus l. 3. de Iustif c. 12. Whence we vnderstand that workes Not absolutely necessarie are not absolutely necessarie to saluation l. 4. c. 1. We thinke euen the thiefe who in all his life hadde done no good when in his agonie he fled to Christ being preuented by death to haue beene saued with out workes Et. c. 2. Without new obedieÌ„ce the promise of life may be sure to the beleiuers And in Gal. 6. lect 73. They Contrarie to the Ghospell Interimists did hould no few points of doctrine contrarie to the Ghospell of seuen Sacraments of workes necessarie to saluation c. THE CONFERENCE Scripture expressely saieth that patience is necessarie to attaine the promises that without holines none shall see God that vnlesse our iustice be greater then that of the Pharises we shall not enter into the kingdome of heauen that if we will haue life we must keepe the commandments The same say Catholiks Protestants expressely say that workes are not necssarie to saluation not absolutely necessarie that the thiefe was saued without workes that the Ghospell promiseth saluation without condition of workes that doctrine of necessitie of workes to saluation is Popish is the foundation of all Poperie the doctrine of Antichrist and Sathan Which are so opposite to Scripture as sometimes Protestants confesse it See l. 2. c. 30. ART XIV WHETHER GOOD WORKES be profitable or auaile any thing to iustification and saluation SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Tim. 4. v. 8. Pietie is profitable to all things hauing promise Good workes profitable of the life that now is and of that to come The same teach other places cited in the former article and others to be cited in the next article CATHOLIKS EXPRESSELY AFFIRME Catechismus ad Parochos cap. de Oratione By deuout praiers we appease God by almes we redeeme the offenses of men by fasting we wash away the filth of our owne life And albeit euerie one be profitable against all kinde of sinnes yet c. PROTESTANTS EXPRESSELY DENIE Apologie of the English Church We say we haue no meed No meed in workes in Latin praesidium at all by our owne workes and deeds but appoint all the means of our saluation to be in Christ alone Confessio Argentinensis c. 3. It is cleare that our workes Workes helpe nothing to iustice Of no momeÌ„t helpe nothing to this that of iniust we become iust Confessio Belgica art 24. Workes proceding from the true roote of faith are of no moment of all for to iustifie vs. Whitaker ad Ration 8. Campiani God in iustifying vs Of no reckoning makes no reckoning at all of our workes Tindal in Fox his actes p. 1143. All that thinke that good Profit nothing workes helpe or profit any thing to get the guift of saluatioÌ„ they blaspheme against God and robbe God of honour Which Fox also
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
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
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
vayne Homius in Disput 70. Almes hath not that force which Papists blasphemously attribute to it to wit to dispose a man to the grace of iustification to wipe away sinnes and to satisfie for them Willet Contr. 19. q. 3. p. 1034. It is an abominable and blasphemous Not by workes opinion that anie man by his workes should be able to redeeme his sinnes THE CONFERENCE Scripture expressely saieth that sinnes are redeemed by almes that sinnes are purged and redeemed by mercie Catholiks say the same Protestants expressely say that sinnes are not redeemed by almes or charitie that it is not possible to redeeme sinnes by almes that Christs eath had beene in vaine if sinnes could be redeemed by almes that it is abhominable and blasphemous to say that sinne may be redeemed by almes Which are so contrarie to Scripture as sometimes Protestants confesse it See lib. 2. c. 30. ART IX WHETHER TO ABSTAINE from great sinnes be necessarie to saluation SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Cor. 6. v. 9. Do not erre Nether fornicatours nor seruers of Great sinners shall not enioy heauen Idols nor adulters c. shall possesse the kingdome of God Ephes 5. v. 5. Know you this that no fornicatour or vncleane or couetous person which is the seruice of idols hath inheritance in the kingdome of Christ and God Rom. 8. v. 13. If you liue according to the flesh you shall die Shall die CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 4. de Iustif cap. 9. It can no way be that faith accompanied with euill workes can saue a man PROTESTANTS EXPRESSELY DENIE Whitaker Contr. 2. q. 5. c. 7. We say If anie haue an act of No sinne hurteth where faith faith that sinne cannot hurt him This Luther saieth this we all say Luther de Captiuit Babyl to 2. f. 74. So thou seest how rich A Christian cannot leefe his saluation by anie sinne a Christian or baptized men is who though he would cannot leese his saluation with what great sinnes soeuer vnlesse he will not beleiue For no sinnes can damne him but onely incredulitie De votis ib. fol. 281. There are none so ill workes of one that beleiueth in Christ which can accuse and condemne him De libertate ib. f. 8. No worke profiteth an infidell to iustice and saluatioÌ„ No sinne daÌ„neth infidelitie and contrariwise no euill worke maketh him euill or damned but incredulitie In c. 53. Isaiae to 4. No sinne can hurt him that beleiueth In Gal. 2. to 5. f. 313. The false Apostles taught that vnlesse you liue according to the law you are dead before God Paul teacheth the plaine contrarie In c. 4. f. 404. The true knowledge of Christ or faith disputeth whether thou hast done good workes to iustice or euill workes to damnation but simply thus determineth whether thou hast done good workes thou art not therefore iustified or whether thou hast done ill thou art not therefore damned Et to 1. Epist edit Ienae f. 345. Be a sinner and sinne No murther or fornication can draw vs from Christ Perseuerer in sinne are iust stoutly Sinne shall not draw vs from Christ albeit we commit fornication or murther a thousand times a daye Bergenses apud Hospin in Concordia discordi f. 86. Iustice is imputed euen to them who perseuer in sinne Melancthon in Ioan. apud Cocleum in Art 6. Confess Augustanae As by the Ghospell onely faith is iustice so that though thou hadst done all the sinnes of all meÌ„ yet if thou beleiuest that the Father hath mercie vpon thee for Christ thou shalt be safe So contrariewise by the Ghospell onely incredulitie is sinne Onely incredulitie is sine Reineccius to 4. Armaturae c. 15. Euill workes do not make an euill man to wit him that is in Christ Zuinglius lib. de ver falsa relig tom 2. c. de Peccato Onely increduliâ—ie is not pardoned It followeth that onely incredulitie is that to which pardon is denied Caluin in Rom. 8. v. 13. Howsoeuer we be yet subiect to sinne neuerthelesse he promiseth vs life so we prosecute our desire of mortifying the flesh Author resp ad theses Valentinianas p. 925. This would that notable Diuine Luther and all our men So we haue true faith no sinne how great soeuer shall hinder ws to be made partakers of the euerlasting inheritance See more in my Latin booke c. 15. art 8. THE CONFERENCE Scripture expressely biddeth vs not erre for nether fornicatours nor adulterous nor such grieuous sinners shall possesse the kingdome of God and that if we liue according to the flesh we shall die Catholiks say the same Protestants expressely say that a Christian cannot be damned with what great sinnes soeuer so he will beleiue that onely incredulitie can damne him that though he commit fornication and murder a thousand times aday shall not be drawne from Christ though he had done all the sinnes of all meÌ„ he shal be saued if he beleiue that pardon is denied onely to incredulitie that so one haue faith sinnes can not hurt him that so we haue true faith no grieuous sinnes whatsoeuer shall hinder vs to enter into heauen What other I pray you is this but that voice of the Serpent to Eue Yee shall not die ART X. WHETHER SINNES BE THE cause for which men are damned SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 25. v. 41. Get yee away from me you cursed into euerlasting Men are damned for not exercising charitie According to their workes fire which was prouided for the Diuel and his Angels For I was an hungred and you gaue me not to eate c. Apocal. 20. v. 12. And the dead were iudged of those things which were written in the bookes according to their workes CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 2. de Grat. lib. arb c. 16. The Scripture euerie where teacheth that eternall punishment is by the iust iudgment of God rendred to mens sinnes PROTESTANTS EXPRESSELY DENIE Luther in Ionae 1. to 4. f. 409. Let vs know that we are not Men are not damned in sinne Onely incredulitie damneth damned in sinne nor saued by good workes Postilla in Dom. 8. post Trinitat f. 300. I obserue that no worke is so euill as it can damne a man onely incredulitie daÌ„neth That a man committeth adulterie that worke condemneth not but adulterie doth shew that he hath lost his faith In Dom. 4. post Pascha Onely incredulitie is held for sinne In die Ascensionis Nether is there anie sinne so great which can coÌ„demne a man onely incredulitie damneth whosoeuer are damned Damnation followeth no sinne but infidelitie Iacobus Andreae in Colloq Montisbel p. 109. None but None but infidels are damned Men are not damned because they haue sinned the incredulous is damned 105. Vnlesse incredulitie were in those that are to be damned none should be damned p. 447. Those that are to be adiudged to eternall punishmeÌ„t are not therefore daÌ„ned because they haue sinned but
the constitution of Holie in Gods sight the world that we should be holie and immaculate in his sight in charitie 1. Ioan. 3. vers 7. He that doth iustice is iust euen as he also is iust CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Session 6. cap. 7. Being indued with iustice of God we are not onely reputed but also are named and are iust PROTESTANTS EXPRESSELY DENIE Illyricus in Math. 20. v. 12. Surely so it is in religion and before None is iust before God God and especially in the kingdome of Grace where all depende of free mercie and none is iust Et in Praef. partis 2. Clauis saieth that Papist take to iustifie amisse of reall and not of imputatiue iustice Reineccius to 4. Armaturae cap. 15. Nether doth God looke vpon vs but in his Sonne whereupon it cometh to passe that we we seeme quite others then we are As looking through glasse We seeme to God others then we are which is greene yellow or of some other colour the things which me behould seeme to vs to be of the same colour of which the glasse is through which we see So to God I speake humanely for the weaknesse of the flesh beholding and considering vs in his Sonne we seeme to be of his colour and shyning with his iustice and innocencie And thereby he seing and touching vs thinketh that he toucheth his owne naturall Sonne as Isaac speaking to Iacob his yonger Sonne thought he spoake to Esau his elder sonne And the same example of a great glasse or spectacles vseth Zanchius l. 2. de Natura Dei c. 2. Hunnius de Iustif p. 19. reiecteth it as Popish doctrine that by iustification a man is made indeed iust Zuinglius in Luc. 1. to 4. Before God none can be iust None iust before God Not iust but held iust Not iust indeed Caluin 3. Instit c. 19. § 2. It is not inquired there in Iustification how we be iust but how though vniust and vnworthie we may be held for iust c. 11. § 11. Let him graunt that they are counted iust who are not indeed Againe He is iust not indeed but by imputation In Math. 12. v. 37. The Papists thinke it absurd that we say a man is iustified by faith because they expound it to be made and be iust indeed But we meane to be accounted iust and to be absolued in the iudgment of God In Luc. 18. v. 19. This place plainely telleth what is properly to be iustified As if we were iust to wit to stand before God as if we were iust In Rom. 3. ver 25. I haue already eftsones admonished that men are not iustified because they be such indeed but by imputation In 2. Cor. 5. v. 21. How are we iust before God foresooth as Christ is a sinner In Antidoto Concil sess 6. c. 8. They of Trent affirme that we Not truely iust are truely iust and not onely reputed De Caena p. 2. Let vs be assured that we though we be wicked and vncleane neuerthelesse are acknowledged and receaued of the Lord and also helde for iust Et Concione 158. in Iob. Where shall any such iust be found None iust amongst men Beza in Math. 12. v. 37. Paul testifieth that we being not in Not in our selues iust but accounted so our selues iust yet are iustified in Christ apprehended by faith that is accounted for iust and so absolued Pereus l 1. de Amiss Grat. c. 6. It is more sure to say that they Zacharias and Elizabeth were iust and faultlesse before God and men not absolutely but by imputation of iustice Of the same opinion are all others who say that for God to iustifie men is not to make them iust but onely to declare or pronounce them such THE CONFERENCE Scripture expressely saieth that Noë was iust before God Iob iust before God Zacharias and Elizabeth iust before God that God chose vs for to be iust in his sight that he made Christ sinne for to make vs the iustice of God and that who doeth iustice is iust euen as God also is iust The same say Catholiks Protestants expressely say that none is iust that in iustificatiō it is not enquired how we are iust but how we are helde for iust that to be iustified is not to be iust that the iustified are not indeed iust not truely iust but so reputed that before God they are no otherwise iust then Christ was a sinner that we appeare quite others to God then we are that God looking vpon vs and touching vs taketh vs for his owne Sonne as Isaac tooke Iacob for Esau ART IV. WHETHER THE IVSTIFIED be cleane SCRIPTVRE EXPRESSELY AFFIRMETH. Ezech. 36. v 25. And I will powre vpon you cleane water and The iustified be cleansed you shal be clensed from all your contaminations Ioan. 13. v. 10. And you are cleane c. 15. v. 3. Now you are cleane Are cleane for the word which I haue spoaken to you 1. Cor. 6. ver 11. And these things certes you were but you are washed you are sanctified Ephes 1. v. 4. He chose vs in him that we should be holie and Immaculate immaculate in his sight in charitie Tit. 2. vers 14. Who gaue himselfe for vs that he might redeeme vs from all iniquitie and might cleanse to himselfe a people acceptable Hebr. 9. v. 14. How much more shall the blood of Christ who Cleansed frō dead workes by the Holie Ghost offered himselfe vnspotted vnto God cleanse our conscience from dead workes 1. Ioan. 1. v. 7. And the blood of Iesus Christ his Sonne cleāsetb Cleāsed from all sinne vs from all sinne CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 5. can 5. There is no damnation to them who are truely buried with Christ by baptisme to death who walke not according to the flesh but putting of the ould man and putting on the new which is created according to God are made innocent vnspotted pure harmelesse and beloued of God PROTESTANTS EXPRESSELY DENIE French Confession art 11. Euen they who excell in holinesse Defiled with manie sinnes are defiled with manie sinnes as long as they liue in this world Luther in Confutat Latomi to 2. f. 218. The beleiuers are Vncleane iust and yet vncleane Zuinglius in Explanat artic 39. All men are vniust before Vniust God Caluin 3. Institut cap. 15. § 5. Though we be vncleane he is cleanesse to vs. In Rom. 4. v. 5. None shall come to the iustice of Impious faith but he that shal be impious in himselfe In v. 20. He pronounceth Ouerwhelmed with sinne to hould vs for iust and we are ouerwehlmed with sinne The like he hath in the places cited in the former article Beza in Rom. 4. v. 5. Who iustifieth the impious that is accounteth him iust in Christ who is himselfe impious Iunius l. 4. de Eccles c. 11. The pious man is in himselfe vncleane Filthie and filthie
parte in working But this is wrongly giuen to man that he obeyeth preuenting grace with an attending will Et ib. § 10. It is false that men are drawne willingly Which also he hath in Ioa. 6. v. 44. In Actor 9. v. 5. The Papists attribute the praise of our conuersion He doth not cooperate to Gods grace but in parte onely because they imagin that we cooperate Beza in Confess cap. 4. sect 17. There can be no concurse of Doth not concurre grace and free will when the Spirit of God by his mere grace freeth vs from sinne Pareus l. 6. de Grat. lib. arbit c. 9. God taketh away the ill will and maketh a good In this the Scripture attributeth no operation to the will but mere passion THE CONFERENCE Scripture plainely teacheth that a man must prepare his soule prepare his hart turne himselfe from iniquitie make a new hart cleanse and sanctifie himselfe The same say Catholiks Protestants plainely teach that a man doth not cooperate not concurre hath no parte in working is merly and purely passiue in his conuersion is like a block that the conuersion of a sinner is the worke of God alone as the raising of the dead yea that a man in his conuersion actually resisteth and rebelleth against God ART XVI WHETHER AFTER IVSTIFIcation there remayne at anie time any temporall punishment due SCRIPTVRE EXPRESSELY AFFIRMETH. 2. Reg. 12. vers 14. Nathan saied to Dauid Our Lord hath Dauid punished after he was forgiuen taken away thy sinne thou shalt not die Neuerthelesse because thou hast made the enemies of our Lord to blaspheme for this thing the sonne that is borne to the dying shall die Numbers 20. v. 12. And our Lord saied to Moises and Aaron Also Moises and Aaron Because you haue not beleiued me to sanctifie before the children of Israel you shall not bring in the peoples into the lād which I will giue them Et Gen. 3. v. 17. Punishment is imposed vpō Adam because he had eaten of the forbidden aple and yet it is not doubted but his sinne was forgiuen him CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 14. c. 8. The Councel declareth that it is altogether false and contrarie to the word of God that the fault is neuer remitted of God but that all the punishment also is pardoned PROTESTANTS EXPRESSELY DENIE Caluin in Luc. 21. v. 43. Away with that naughtie deuise of No punishment after forgiuenesse the retaining of punishment when the fault is remitted In Rom. 4. v. 6. The Scholastiks do fable that the fault being remitted punishment is retained of God Beza in Math. 6. v. 12. It is not onely false but also a fond and foolish opinion of the Sophisters who thinke that punishmēt being retained the fault is remitted Daneus Contr. 6. p. 1204. It is an errour that the fault being remitted any punishment is retained Bullinger de Iustific Serm. 6. What I pray you had Christ Anie temporall punishment cōtrarie to Christs suffrances profited vs if yet punishment temporall were exacted of vs for sinnes Spalatensis l. cont Suarem c. 2. The fault is neuer remitted but the whole punishment is with all pardoned THE CONFERENCE Scripture plainely saieth that Dauid was punished with the death of his sonne euen after his sinne was remitted The like it saieth of Moyses Aaron and Adam The same say Catholiks Protestants plainely say that it is false foolish and erroneous to thinke that the fault being remitted anie temporall punishment is retained that Christ had profited vs nothing if anie temporall punishment were exacted of vs for sinne Which is so coūtrarie to Scripture as sometimes Protestants themselues confesse it See lib. 2. c. 30. THE SVMME OF THIS CHAPTER OF iustification Out of that which we haue rehearsed in this chapter clearly appeareth that the Protestants doctrine of Iustification is quite contrarie to the holie Scripture For the Scripture and Catholiks with it teacheth that iustification is of workes and not of faith onely that the iustified are iust indeed and before God that they are cleane and that the sinnes from which they are iustified remaine not in them that there is in them inherent grace or iustice and that it is imputed to them that they are not certaine by infallible faith that they are iustified that pennance goeth before iustification that iustification may be lost and that the iustified ought to feare lest he fall that iustificatiō is not proper to the elect that a sinner cooperateth to his iustification and that sometimes after iustification temporall punishment remaineth All Which Protestants denie It appeareth also that Protestants euen in this matter keepe their ould custome of stealing For they take from iustification the vertue of abolishing sinne in those that are iustified and of making them truely iust and cleane and of giuing them internall iustice and of making that it be imputed to them They take also from it that it can be communicated to the reprobates And thus much of Iustification CHAPTER XVII OF LIFE AND DEATH EVERLASTING ART I. WHETHER LIFE EVERLASTING be a reward SCRIPTVRE EXPRESSELY AFFIRMETH. MATH 5. v. 12. Be glad and reioyce for your reward Reward in heauen Euerlasting life rendered to vs. is very great in heauen Rom. 2. v. 6. God will render to euerie man according to his workes to them truelie that according to patience in good worke seeke glorie and honour and incorruption life eternall Colossens 3. ver 24. Knowing that you shall receaue of our Heauenlieinheritance a retribution or reward Lord the retribution Beza and the Anglish Bible translated Reward of inheritance CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 6. c. 16. Euerlasting life is to be proposed to those who worke well to the end and hope in God both as a grace mercifully promised to the childrē of God by Christ Iesus and as a reward and to be faithfully giuē by Gods promise to their good workes and merits PROTESTANTS EXPRESSELY DENIE Perkins in reformed Catholik Contr. 5. p. 110. The kingdome Kingdome of heauen not a reward properly Not a reward or recompēse of heauen is called a reward not properly but by a figure or by resemblance Ministers of Saxonie in Colloq Aldeburg pag. 6. reiect this proposition Life euerlasting is giuen for good workes as a reward or recompense Illyricus in Math. 5. v. 12. The Lord calleth goods to come a Called a reward by abuse reward abusiuely And in Clane part 2. tractat 6. col 545. It vseth to be called sometimes a reward by abuse Gerlachius to 2. disput 26. These guifts do not properly deserue the name of a reward Zuinglius de Prouidentia cap. 6. to 1. These are hyperbols By ouerlashing of speech and ouerlashesse If thou wilt enter into life keepe the commandments Who shall do the will of my father c. and what other promises soeuer haue beene made to workes Et in 2. Cor. 5. to 4. Not
Beza l. de Diuort vol. 2. p. 87. saieth The Apostle respecteth that which is ordinarie and falleth out for the most parte as supposing that amongst the faithfull to whome he wrote marriages could scarce be dissolued by anie other means then by death If we proue that all sick folke are to be anointed with oile because S. Iames saieth cap. 5. ver 14. Is anie man sick Anie man that is Some among you let him bring in the preists of the Church and let them pray ouer him anoiling him with oile in the name of our Lord. Tilenus in Syntagm cap. 58. answereth As if those things which are spoaken indefinitly and commonly were to be taken vniuersally Concerning faith If wee proue that faith it is necessarie Touching faith to all because it is saied Ioan. 3. ver 36. Who beleiueth not abideth in death Caluin 4. Instit c. 16. § 31. answereth Christ speaketh not there of the generall guilt wherewith all the Who that is Some posteritie of Adam is infected but onely threatneth the despisers of the Ghospell who proudly and obstinately refuse grace offered to them The like hath Vorstius in Antibel pag. 375. If we proue the same out of those words Marke vlt. ver 16. He He that is Some that beleiueth not shal be damned Zuinglius lib. de Peccat orig tom 2. fol. 118. This is no way to be vnderstood simply but of those who hauing heard the Ghospell would not beleiue If we proue that no faith auaileth anie thing without charitie because it is saied 1. Cor. 13. v. 2. If I haue all faith so All that is Some as I remoue motūaines and haue not charitie I am nothing Caluin ib. answereth The faith whereof he speaketh is particular Beza ib. As for All that signifieth not in this place all kindes of faith but declareth a certaine perfection of this kind that is it signifieth rather whole then all Peter Martyr in Rom. 11. pag. 935. saieth We must know that vniuersall propositions are to be restrained to the matter whereof the speach is And in Rom. 9. p. 725. and 728. he limitateth manie vniuersall propositions of the Scripture Touching good workes If we proue that charitie falleth Of good workes not away in heauen because it is saied 1. Co. 13. ver 8. Charitie neuer falleth away Caluin ib. answereth What if I Neuer that is not for a time except that the perpetuitie of charitie whereof the Apostle here speaketh is after the last day and belongeth not to the time betweene And in Zacharie 1. v. 12. We know that the offices of charitie are restrained to the course of this life If we proue that the Apostle doth counsel single life vnto all men by these words 1. Cor. 7. v. 7. I would all men to be as my selfe Bullinger ib. answereth I would indeed all All that is Some men to wit who feigne chastitie obserue saieth he the synechdoche and leaue their wiues to be as my selfe If we proue that God graunteth chastitie to all that aske it out of that most vniuersall promise of Christ Ioan. 16. Any thing that is Some ver 23. Amen Amen I say to you if you aske the Father any thing in my name he will giue it you Daneus Contr. 5. p. 1038. answereth That generall promise of Christ doth not legitimate that I may so speake or make lawfull all our praiers before the Lord but onely those things which we aske according to Gods expresse and reuealed will and not other things And Perkins in Casibus Conscient l. 2. c. 15. Christs promise is to be vnderstood of those things which are necessarie to saluation and not of these especiall guifts In like sorte answereth P. Martyr de Votis col 1437. Riuet in Contr. tract 1. sect 67. Vorstius in Antibel p. 224. and others If we proue that we may pray for all men because S. Paul saieth 1. Timoth. 2. v. 1. I desire therefore first of all things that obsecrations praiers postulations thanks giuings be made for all men Rainolds Apol. Thes pag. 245. Answereth Where we are bidden to pray for all the word All doth not signifie All that is Some euerie of the kind but euerie kind of men Concerning sinnes If we proue that euen a faithfull Of Sinnes man committing a great sinne becometh the sonne of the Diuel because 1. Ioan. 3. v. 8. it is saied Euerie one that committeth Euerie one that is Some sinne is of the Diuel Scarpe de Iustificat Contr. 13. answereth They onely are saied to serue the Diuel and to be his children in whome sinne reigneth and who commit sinne with a full will but the faithfull doe not sinne so The like hath Pareus lib. 2. de Iustific cap. 17. and lib. 4. cap. 17. And if we proue that Dauid when he committed murder had not life in him because 1. Ioan. 3. v. 15. is saied And you know that no murderer hath life euerlasting in himselfe Protestants will except both Dauid and all the elect faithfull as appeareth by what we rehearsed l. 1. c. 16. art 5. and 6. If we proue that no fornicatour hath inheritance in Christs kingdome because S. Paul saieth Ephes 5. vers 5. Know you this that no fornicator hath inheritance in the kingdome None that is not Some of Christ and of God Scarpius de Iustif Contr. 5. pag. 86. excepteth the faithfull If we proue that all faithfull must feare least they fall Who that is Some because it is saied 1. Cor. 11. v. 12. Who thinketh himselfe to stand let him take heed Et Rom. 11. v. 20. Thou by faith dost stand be not to highly wise but feare Caluin 3. Inst c. 12. § 22. He doth not warne euerie man Of Gods law Touching the law of God If we proue that the faithfull may keepe all the commandements because it is saied All that is Some of Zacharie and Elizabeth Luc. 1. v. 6. They were both iust before God walking in all the commandements and iustifications of our Lord without blame Caluin ib. saieth I answere that these praises wherewith Gods seruants are so highly commended are to be taken with some exception If we proue that Iosias did keepe the whole law of God because it is saied of him 4. Reg. 23. He turned to our Lord in all his heart according to all the law of Moises Hunnius All that is Some tractat de Iustific p. 170. answereth That which is added According to all the law of Moises doth chiefly respect that reformation in religiō instituted according to the law of Moyses Thou seest Reader how often and in how manie and weightie matters Protestants are forced to turne the most generall or vniuersall sayings of the Scripture into particulars and how manie vniuersall particles both affirmatiue as All Euerie one Euerie creature As manie Whole As long time Who Anie man Anie thing and Negatiues as Not anie Neuer No fornicator No murderer
from euill to good because it is saied absolutely Zacharie 1. ver 3. Conuert to me saieth the Lord of hostes and I will conuert to you they limitate this onely to outward conuersion Peter Martyr in Roman 11. The Prophet spoake not of inward iustification but of outward conuersion to good workes If we proue that we are not infallibly certaine of forgiuenesse Touching Iustification of sinnes or eternall punishment because it is saied absolutely Ioel. 2. v. 14. Who knoweth if he God will conuert and forgiue and the like is saied Ion. 3. v. 9. Kemnice in locis part 2. tit de Argum. limitateth this to forgiuenesse of temporall punishment and saieth All the speach of the Prophet tendeth to that he treateth of remission of temporall punishment In like sorte he limitateth manie other places of Scripture in which forgiuenesse is attributed to workes onely to forgiuenesse of temporall punishment That also of Tobie cap. 4. Almes deliuereth from death he restraineth to temporall death And in like manner promises made to good workes he limitateth to certaine blessings in this world or in the next but will not haue them extended to eternall life And finally wheresoeuer in the Scripture anie man praieth God to iudge or reward him according to his iustice he limitateth that to the iustice of his cause or quarell with other men If we proue that euerlasting happines is giuen for good Touching eternall life workes because S. Iames saieth cap. 1. ver 25. He that hath remained in it not made a forgetfull hearer but a doer of the worke this man shal be blessed in his deed they limitate this to blessednes in this life Schlusselburg to 8. Catal. Haeret. p. 497. thus answereth to this place To be blessed is not alwaies taken in holie writ for eternall saluation but for blessednes in this life If we proue that we must not onely beleiue but also keepe the law because Christ saieth Math. 5. ver 18. I am not come to break the law but to fulfill Caluin ibid. answereth Here is treated of doctrine not of life Touching doctrine we must not imagin anie abrogation of the law by the coming of Christ And v. 19. where is saied One iot or one tittle shall not passe of the law till all be fulfilled Caluin ibid. saieth I answere that word be done or fulfilled is not referred to mens liues but to the solide trueth of doctrine If we proue that our consciences are obliged by the particular Touching laws of men iust lawes of Princes because it is absolutely saied Rom. 3. v. 2. He that resisteth power resisteth the ordinance of of God and v. 5. Be subiect of necessitie not onely for wrath but also for conscience sake they limitate these words to the power of Magistrates in generall Daneus Contr. 5. p. 1127. To obey the Magistrate in generall is a matter of conscience but to obey this or that law of the Magistrate wholy and in all points we are not bound in conscience And Whitaker libr. 8. cont Dureum sect vlt. We must obey the Magistrate in generall for conscience sake because by a generall precept we are commanded to obey the Magistrate but particular lawes of Magistrates haue no command ouer our consciences In like sorte Caluin 4. Instit c. 10. § 5. Wherefore thus in forme I frame my ninth argument who not onely in so manie and so great matters do contradict such words of holie Scripture and in such sense as we haue seene but also take so much vpon them as limitate and restraine so manie and so weightie sentences of Scripture they are to be thought to gayne say the right sense of Scripture But Protestants do so Therefore c. CHAPTER X. THAT PROTESTANTS CHANGE manie absolute Propositions of Scripture into conditionals THE tenth argument shal be taken from that Protestants are forced to change manie and weightie absolute Propositions of Scripture into conditionals For if we proue that absolutely God will not the death Touching God of a sinner but rather his life and conuersion because he absolutely saieth Ezechiel 18. and 33. I will not the death of a sinner but rather that he be conuerted and liue Caluin l. de Praedestinat pag. 706. answereth Whereas the Prophets speach exhorteth to pennace no maruaile if God say he will haue all to be saued but the mutuall relation betwene threats and promises sheweth that such kind of speaches are conditionall So the promises which inuite all to saluation shew not what simply and precisely God hath decreed in his secret counsaile but what he is readie to doe to all that are brought to faith and pennance Touching the Church if we proue that the gates of Touching the Church hell shall not preuaile against her because Christ doth absolutely so promise Math. 16. ver 16. Besnagus l. de statu Eccles cap. 8. and others adde this condition If she forsake not her dutie and the word of God If we proue that simply we must heare the Pastors of the Church because Christ saieth Luk. 10. ver 16. He that heareth you heareth me and he that despiseth you despiseth me Caluin ib. addeth this condition If the Church do faithfully her dutie If we proue that the Church is simply infallible because 1. Timoth. 3. she is simply called the pillar and strength of trueth Vallada in Apol. cont Episcop Lusonensem cap. 20. answereth The visible Church cannot be the pillar of trueth but as it is grounded vpon the doctrine of the Apostles Vorstius in Antibell pag. 143. The Apostle speaketh conditionally to wit as long as the Church perseuereth to be the Church of Christ Academia Nemaus resp ad Tournon p. 546. Let it be a true and faithfull Church if it discerne trueth from falsitie by vndoubted and authenticall trueth If we proue that the Church is simply to be heard because Christ saieth Math. 18. ver 17. If he heare not the Church let him be to thee as an Ethnick and Publican White in his way p. 78. answereth The sense is that we must obediently heare the Church and obey her not simply in all things but conditionally as long as she speaketh agreably to Gods word And Author respons ad Theses Vademont pag. 688. The answere is easie and readie As long as the Church teacheth the word of God she is to be heard but her authoritie is none when she seperateth her selfe from Gods word And when Bellarmin had brought manie places of Scripture to proue that the Church cannot faile Vorstius libr. cit pag. answereth In them certaine conditionall promises are proposed vnto vs by which eternall saluation and securitie against Satan death c. is promised of God to all and euerie faithfull to wit as farre forth and as long as they shal be such or perseuer in true faith If we proue that there are some doers of the law as Touching Gods law well as there are hearers because Saint Paul saieth absolutely Rom. 2.
be in it selfe cleare So Pareus in Gal. 2. lect 25. The Ghospell teacheth good works not of it selfe but borroweth the doctrine of workes from the law So the some Pareus Colleg. Theol. 9. disput 39. The Thessalonians tooke not vpon them to iudge or to debate whether Gods trueth were to be admitted but onely examined Pauls doctrine according to the touchestone of Scripture So Caluin act 17. vers 13. As if Paules doctrine and Gods trueth were not all one The Ghospell in a most large sense is taken for the whole doctrine of Christ and the Apostles Largely for the doctrine both of grace and faith and of repentance and new obedience but straitely and properly for the doctrine of grace by faith So Pareus l. 4. de Iustif c. 3. Finally the Scripture speaketh as the law not as the Ghospell by which distinction they delude manie places of Scripture as is to be seene in Luther de seru arbit to 2. f. 449. Caluin in Math. 19. vers 17. Pareus l. 4. de Iustif cap. 2. Schlusselb to 8. Catal. p. 441. to 2. p. 270. Of S. Peter and the Apostles they haue inuented these Of the Apostles new distinctions S. Peter is first of the Apostles in order not in iurisdiction The Apostles are foundations of the Church as those that found the Church not as those on which it is founded or as Iunius spaketh Cont. 3. l. 1. c. 10. The Church is founded vpon Peter as vpon a pillar not as on a foundation Of Pastors they distinguish That authoritie is in the Of Pastors word which they preach not in themselues That they gouerne the visible Church but not the Catholike That in case of necessitie they are made without mission but not otherwise See l. 1. c. 7. Of the Church they haue brought in these new distinctions Of the Church That for professiō of faith there is one Church visible an other inuisible That she is infallible in fundamentall points but not in others That she is to be heard when she preacheth Scripture but not otherwise That she is the pillar to which trueth is fastened not on which it relieth So saieth Riuet Tractat. 1. sec 39. Or as Andrews writeth in Resp ad Apol. Bellar. c. 14. She is so the pillar of trueth as that she relieth vpon trueth not trueth vpon her That the Church is necessarie to beleiue the Scriptures not to know them So whitaker lib. 3. de Script 396. That the Church is the staye and pillar of trueth not the foundation of trueth Heilbruner in Colloq Ratisb sess 7. Of the Sacraments they distinguish in this sorte They iustifie as signes or seales not as causes They are receiued Of Sacramēts whole and intire of the good but not of the badde that baptisme is the lauer of regeneration passiuely not actiuely So Daneus Contr. 2. c. 12. That baptisme is but one taken wholy but is twoe taken by partes So Beza part Resp ad Acta p. 44. That the Church is cleansed significatiuely by the baptisme of water but really by the baptisme of the spirit So Beza ib. p. 115. or as Polanus saieth in Disp priu p. 37. Sinnes are saied to be blotted out by baptisme not properly but in a figuratiue sense The same Beza in Hutter in Analysi p. 54. saieth I neuer simply saied that baptisme was the obsignation of regeneration in children but of adoption Perkins in Galat. 3. By baptisme actuall guilt is taken away but not potentiall Pareus in Gal. 2. lect 23. Absolutely we are all borne sinners but in regard of the couenant we are borne Christians or Gods confederats Of the Eucharist they haue these distinctions That it Of the Eucharist is the symbolicall bodie of Christ but not his true bodie That Christ his flesh killed doth profit vs but not eaten That it is exhibited in the Supper according to the vertue thereof not according to the substance That when S. Paul saieth 1. Cor. 11. He eateth iudgement to himselfe he meaneth not of damnation but of correction So wolfius in Schusselb l. 1. Theol. art 25. In like sorte they say that Preists forgiue sinne indirectly not directly directly as it is an offense of the Church indirectly as it an offense of God So Spalata l. 5. de Repub. c. 12. Of faith they make these distinctions That one is Catholike Of Faith or vniuersall or historicall an other speciall Againe that one is abstract naked simple an other concrete compounded incarnate So Luther in Gal. 3. to 5. That there is one habituall and actuall of men an other potentiall and inclinatiue of infants So Pareus l. 3. de Iustif c. 14. or as Polanus saieth part 2. thes p. 651. Infants haue not altogether the same faith that men haue yet they haue some thing proportionable Piscator in Thesibus l. 2. pag. 252. Adam before his fall had not iustifying faith or as Pareus writeth l. 1. de Amiss Grat. c. 7. Adam lost faith of the commandement but not faith of the promise Bullinger dec 5. serm 7. Infants are faithfull by the imputation of God Agayne They are baptized in their owne faith to wit which God imputeth to them Zanchius in Supplicat to 7. Manie reprobates are endued with a certaine faith much like to the faith of the elect but not with the same Perkins in Cathol 4. c. 5. There is one generall and Catholike faith wherewith a man beleiueth the articles of faith to be true and an other iustifying or particular faith Thus they distinguish of faith And in like sorte they distinguish of the iustification of faith to wit that it iustifieth relatiuely or correlatiuely not absolutely and as an instrument not as it is a worke Bucanus in Institit loc 3. Faith is saied to be imputed to iustice not properly but relatiuely Polan part 2. thes pag. 197. We are iustefied by faith not properly but relatiuely Reineccius tom 4. Armat cap. 21. Faith iustifieth as well absolutely as considered relatiuely Pareus in Galat. 3. lection 32. Faith is imputed to iustice relatiuely Agayne Faith iustifieth organically And in Colleg. Theol. 2. disp 10. We are saied to be iustified by faith but not formerly nor meritoriously but organically Touching the losse of faith they thus distinguish Zanchius in Supplication citat The elect loose faith in parte but not wholy Beza in Prefat 2. part respons ad Acta Faith sometimes sleepeth sometimes seemeth to be quite lost but yet is not lost Agayne There is a lethargie of faith but no losse The feeling or vse of faith is lost for a time but not faith it selfe Some reprobates do beleiue with a generall and historicall faith common to the Diuels themselues Tilenus in Syntagm capit 43. The faithfull become sometimes outliers but not runawaies or forsakers In like sorte they say that faith without works at the time of iustification is not dead but at other times if it be without workes it is dead Likewise Reineccius
proper to the Elect 350 22. VVhether faith come by hearing 352 23. VVhether faith be euer lost 353 24. VVhether faith be rewarded 355 25. VVhether the faith of those who toucht Christs garments were pure 356 Chap. 14. Of good workes in generall Art 1. VVhether anie worke of a Sinner may be good p. 360 2 VVhether euerie good worke be sinne 362 3 VVhether good works be a sweet smell to God 364 4 VVhether good works be fully good 366 5 VVhether they be iust or iustice in the sight of God 369 6 VVhether in good works there be anie worth 371 7 VVhether eternall life be promised to good works 373 8 VVhether good works be meritorious 374 9 VVhether there may be glorie in good works 376 10 VVhether all good works be equall before God 378 11 VVhether good works be commanded of God 379 12 VVhether they be necessarie to iustification 381 13 VVhether they be necessarie to saluation 384 14 VVhether they be profitable to saluation or iustification 387 15 VVhether they be anie cause of saluation 390 16 VVhether they be a testimonie of iustification or predestination 393 17 VVhether they be a cause of Gods loue towards vs 395 18 VVhether we ought to doe good works 396 19 VVhether they may be done for reward 399 20 VVhether they be to be done for the glorie of God 401 Chap. 15. Of workes in particular Art 1. VVhether it be good not to marrie 406 2 VVhether virginitie be a vertue 406. 3. VVhether the state of virginitie be better then marriage 408 4. VVhether God would haue men to liue single 410 5. VVhether Fasting be a vertue 412. 6. VVhether fasting be a preseruatiue against the Diuel 414. 7. VVhether choice of meats be laudable 415. 8 VVhether we may pray for all 416. 9. VVhether we may pray for the dead 417. 10 VVhether we may pray for that which God hath not promised 419 11. VVhether anie obtaine for the worth of their praier 421. 12. VVhether we may pray in an vnknowne tongue 422. 13. VVhether we be commanded to say our lords praier 423 14. VVhether we may make vows 424 15. VVhether almes deliuer from death and sinne 426 16. VVhether we may giue all to the poore 427 17. VVhether pennance be commanded to all 428 18 VVhether affliction of the bodie be a parte of pennance 429. 19 VVhether pennance of the Niniuites was good 431 20. VVhether Eremitical life be lawfull Chap. 16. Of Sinnes Art 1. VVhether sinnes be imputed to the faithfull 435. 2. VVhether anie sinne be mortall to the Elect and faithfull 437. 3. VVhether onely incredulitie be sinne 438. 4. VVhether sinne ought to be ouercomen of vs 440. 5. VVhether anie that serue the flesh can serue God 441. 6 VVhether by greuous sinnes we fall from grace 442. 7 VVhether sinne can staÌ„d with iustice 8. VVhether sinne may be redeemed by good works 447. 9. VVhether to abstaine from great sinnes be necessarie to saluation 448 10. VVhether sinne be the cause of damnation 451. 11. VVhether we must giue account of our sinnes 453. 12. VVhether the iustified commit ill p. 454. 13. VVhether the iustified commit sinne 455. 14 VVhether the iustified euer do sinne wilfully 457. 15 VVhether the widows 1. Tim. 5. did sinne in marrying 458. 16 VVhether vsurie be sinne 459. 17. VVhether all sinned in Adam 460. 18. VVhether there is originall sinne 461. Chap. 17. Of Iustification Art 1. VVhether Iustification be of works 465. 2. VVhether it be of faith onely 467. 3. VVhether the iustified be iust in Gods fight 469. 4. VVhether the iustified be cleane 472 5. VVhether sinne remaine in the iustified 474. 6. VVhether sinnes be simply forgiuen 477. 7. VVhether all the iustified be equally iust 478. 8. VVhether there is anie inherent iustice 478. 9. Whether inherent iustice can be imputed 481. 10. Whether the iustified be infallibly certaine of their iustice 482. 11. Whether pennance goe before iustification 845. 12. Whether iustificatioÌ„ can be lost 487. 13. Whether the iustified may feare to fall 489. 14. Whether iustification be proper to the Elect 492. 15. Whether we cooperate to our iustification 493. 16. Whether after iustification anie punishment remaine 496 Chapt. 18. Of life and death euerlasting ART 1. Whether life euerlasting be a reward p. 499. 2. Whether it be a crowne of iustice 501. 3. Whether it be of faith onely 503. 4. Whether all men be to be iudged 505 5. Whether eternall life be to be rendered to anie 506. 6. Whether the soules of the Reprobates doe now suffer in Hell 507. 7. Whether Hell be anie place 509. 8. Whether Hell fire be true fire 510. Chapt. 19. Of Gods law ART 1. Whether Gods law be possible 513. 2. Whether euer anie kept Gods law 515. 3. Whether anie loued God in all theâ—â— heart 517. 4. Whether Gods law be in thâ— heart of anie 519. 5. Whether we ◠〈◊〉 â— that we may keepe Gods law 520. 6. Whether the keeping of Gods law be necessarie to saluation 521. 7. Whether the law of God be abrogated from the faithfull 522. Chapt. 20. Of mans law and superioritie ART 1. Whether there be anie Superioritie among Christians 526. 2. Whether man can make laws 527. 3. Whether mans law bindeth the conscience 529. Chapt. 21. Of free will ART Whether man be free in indifferent matters 532. 2. Whether man be free in morall matters 534. 3. Whether man cooperate with Gods grace to good 536. Chap. 22. Of mans Soule ART 1. Whether mans Soule be immortall 539. 2. Whether Mans soule be the forme of his bodie 545. 3 Whether there be anie resurrection of the dead 547. THE INDEX OF THE CHAPTERS CONTAINED in the second booke CHAPTER 1. That Protestants contradict the truâ— sense of Scripture because iâ— so manie points they gaynesay the expresse words thereof pag. 549. Chapt. 2. That Protestants confesse they contradict the sense of those words which the Cathol Church long since and manie of themselues now beleiue to be the words of God p. 611. Chapt. 3. That Protestants are forced to vse violence to that parte of Scripture which they receaue p. 615. Chapt. 4. That Protestants ouerthrow all force of the words of Scripture yea contemne and deride them p. 620. Chapt. 5. That Protestants say that words of Scripture which make against them were not spoaken of certaine knowledge p. 630. Chapt. 6. That Protestants saye that manie weightie sayings of the Scripture were not spoaken according to the mynd of the speakers p. 633. Chapt. 7. That Protestants are forced to say that the Scripture speaketh ironically c. p. 640. Chapt. 8. That Protestants are forced to turne the most generall speaches of the Scripture into particulars p. 647. Chapt. 9. That Protestants limitate manie propositions not limitated by the Scripture p. 654. Chapt. 10. That Protestants change manie absolute speaches of Scripture into conditionals p. 665. Chapt. 11. That Protestants change conditionall speaches of Scripture