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
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
that are adiudged to eternall punishment Not cause of damnation are not therefore damned because they sinned Onely incredulitie damneth See more art 10. Scripture Euerie one of vs for him selfe shall render account Account is to be giuen of sinnes to God That euerie one may receaue the proper things of the bodie as he hath done ether good or euill Protestants If workes come into iudgment we are all damned Not to be giuen These sinnes shall not come to account before God See more art 11. Scripture reporteth that Dauid saied of him selfe I haue Dauid did ill done ill before thee Protestants Dauid neuer committed sinne The regenerate He did not ill commit noe sinne See more art 12. Scripture reporteth these words of Dauid I am he that Dauid him selfe sinned haue sinned I haue done wickedly Protestants The elect him selfe doth not sinne but sinne that Not him self dwelleth in him The true faithfull or regenerate doth not sinne See more art 13. CHAPTER XVII OF IVSTIFICATION SCripture Abraham was he not iustified by workes Abraham iustified by workes Not by workes Man iustified by workes Not by workes Sinnes forgiuē for loue Not for loue Protestants Abraham was not iustified by his good workes He was iustified by no other thing at all but by faith See art 1. Scripture Doe you see that by workes a man is iustified Protestants We saye they are not iustified by workes we can not be iustified by workes See art 1. cit Scripture Manie sinnes are forgiuen her because she loued much Protestants Not because the woman loued much therefore her sinnes were forgiuen her See art 1. cit Scripture By workes a man is iustified and not by faith Man not iustified by faith onely By faith onely Some iust before God None iust before God onely Protestants We are iustified by faith onely By faith onely we receaue remission of sinnes See more art 2. Scripture They were both iust before God Protestants Before God none is iust none can be iust Where shall anie such iust be found amongst men See more artic 3. Scripture You are cleane The blood of Christ cleanseth vs Some cleane from all sinne Protestants The beleiuers are iust and yet vncleane The None cleane pious man is in him selfe vncleane and filthie See more art 4. Scripture As farre as the East is from the west hath he made Sinnes taken from the iustified Not taken frō them our iniquities farre from vs. There is no iniquitie found in me Protestants In the regenerate there are manie sinnes and great filth Innumerable sinnes euen such as are worthie of death remaine in the regenerate See more art 5. Scripture Before him God iustice hath bene found in me Iustice in mē No iustice in them Protestants There can be no iustice in vs. There is no inherent iustice in the iudgment of God See more 8. Scripture To him that beleiueth in him who iustifieth the Some inherēt thing imputed No inherent thing imputed Men not certaine of grace Certaine impious his faith is reputed to iustice Protestants What is inherent is not imputed See more art 9. Scripture Man knoweth not whether he be worthie of loue or hatred Protestants It is lewednes to say that none can know by certaintie of faith that he hath obtained grace See more artic 10. Scripture Ye are fallen from grace Some fall frō grace None fall frō grace Protestants It is impossible for those that beleiue to fall from grace The elect neuer fall from grace The faithfull neuer fall from the grace of God See more art 12. Scripture Thou by faith doest stand Be not highly wise but VVe must feare feare Protestants That is not to be suffered that they exhort vs VVe must not feare to feare I cannot be damned vnlesse Christ be damned See more art 13. Scripture If the iust man shall turne away him selfe from his Some reprobates iustified Noreprobates iustified Man prepareth his hart He prepareth it not iustice and doe iniquitie in his sinne which he hath sinned in them he shall dye Protestants No reprobate is iustified The elect only repent and doe good workes See more art 14. Scripture It perteineth to a man to prepare the harte Protestants In our conuersion to God we haue our selues wholy passiuely A man is like a blocke in his conuersion See more art 15. CHAPTER XVIII OF EVERLASTING LIFE AND DEATH SCripture Your reward is very great in heauen You shall receaue Saluation a reward or retribution No reward or retribution There is a crowne of iustice No crowne of iustice Faith alone saueth not It saueth Some already suffer the paines of hell None yet suffer the paines of hell Hell a place of torments No place the retribution of inheritance Protestants That he saueth is mere grace not a reward or retribution See more art 1. Scripture There is laied vp for me a crowne of iustice Protestants Paule acknowledgeth nothing in the whole course of saluation but mere grace See more art 2. Scripture Shall faith be able to saue him Protestants Faith alone saueth By faith alone we are saued See more art 3. Scripture As Sodome and Gomorrha and the citties adioyning in like manner hauing fornicated c. were made an example sustaining the paine of eternall fire Protestants It is a false position that the soules suffer in hell before the bodies See more art 6. Scripture Lest they also come into this place of torments Protestants We must not imagin that hell is anie certaine definite and corporall place A locall hell is a fiction See more art 7. Scripture Departe from me ye cursed into fire euerlasting Hell fire true fire Protestants They feigne that the soules of men and diuels Not true fire are tormented in hell with true and corporall fire See more artic 8. CHAPTER XIX OF GODS LAW SCripture My yoke is sweet and my burden light Gods law possible Not possible Some haue kept Gods law None haue kept it Some haue loued God with all their hart None haue loued him so Gods law in the harts of some In the harts of none We pray to fulfill Gods will We pray not so Keeping the cōmandments necessarie to life Not necessarie Protestants The law is impossible to be kept It is impossible to keepe the commandments See more art 1. Scripture I haue kept thy law They haue kept thy word Protestants No man performeth the law or euer performed it See more art 2. Scripture faieth of Iosias He returned to our lord in all his hart and in all his soule and in all his power according to all the law of Moises Protestants There was no Sainte who in this mortall life loued God with all is soule with all his hart with all his power See more art 3. Scripture The law of God in his hart Protestants Euen after regeneration the word of the law is not properly saied to be in
our hart See more art 4. Scripture Thy will be done in earth as it is in heauen Protestants We do not pray that we may fulfill the law See more art 5. Scripture If thou wilt enter into life keepe the commandments Protestants Woe be to their Cathecumens if so hard a condition of keeping the law be imposed vpon them See more art 6. Scripture Do we then destroye the law by faith God forbid but we establish the law Protestants All the ceremoniall law or the Decalogue is abrogated It is abrogated from a Christian because he is dead to it And to be dead to the law is not to be bound with the law but free from it and not to know it See more art 7. CHAPTER XX. OF MANS LAVV. SCripture Who thinkest thou is a faithfull and wise seruant Superioritie amōgst Christians whome his lord hath appointed ouer his familie Protestants Among Christians there can be no superioritie Christ is my immediate Lord I know no other See more art 1. Scripture To the rest I say not our Lord If anie brother None amōgst them haue a wife an infidell and she consent to dwell with him let him not put her away Protestants They draw to themselues all the maiestie of God Man can command that which God doth not He cannot Conscience subiect to mās lawes Not subiect who chaleng authoritie to make lawes See more art 2. Scripture Be subiect of necessitie not only for wrathe but also for conscience sake Protestants The lawes of Princes bind not the conscience haue no power ouer the conscience See more art 3. CHAPTER XXI OF FREE WILL. SCripture It shal be in the arbitrement of her husband whether There is free will she shall do it or not do it Protestants Free vill is a title without the thing See more There is none art 1. Scripture Without thy counsell I would do nothing that thy Freedome to good good might not be as it were of necessitie but voluntarie Protestants Man after his fall hath no libertie to good There No freedome to good is no free will to good See more art 2. Scripture We are Gods coadiutours Gods coadiutors Protestants Papists make God the first and cheefest cause of all goodnes and vs coadiutours Which is craftily to withdraw Not his coadiutors themselues from God See more art 3. CHAPTER XXII OF MANS SOVLE SCripture Feare ye not them who kill the bodie and are not Mans soule immortall able to kill the soule Protestants I giue leaue to the Pope to make articles of faith Not immortall for his followers Such as are that breade and wine are transsubstantiated in the Sacrament That he is Emperour of the world and an earthlie God That the soule is immortall and all those infinit monsters in the Romish dunghill of decrees What Propositions I pray you shal euer be thought cōtradictions if these be not seing there can scarce be deuised more formall or more direct opposition then is betwixt the most of these But because perhaps the vulgar Protestante will say that he beleiueth not all or most of the Protestants propositions here set downe albeit this excuse will not suffice him as I haue shewed in the end of my Preface yet for his fuller satisfaction I haue gathered twelue principall articles which commonly all Protestants beleiue quite contrarie to the expresse word of God THE COMMON PROTESTANTS CREED CONSIsting of twelue Articles quite contrarie to the expresse word of God in the Scripture 1 PROTESTANTS beleiue that a man is Lib. 1. c. 16. art 2. iustified by only faith quite contrarie to the expresse word of God Ioannes 2. v. 4. Do you see that a man is iustified by workes and not by faith only 2 Protestants beleiue that we can not keep Goods commandments quite contrarie to his expresse word Ezechiel 36. v. 27. I will make Lib. 1. c. 18. art 1. that you walke in my commandments and keepe my iudgments and doe them 3 Protestants beleiue that the keeping of Gods commandments is not necessarie to come to life euerlasting quite contrarie to Gods expresse words Mathew 19. v. 17. Lib. 1. c. 18. art 6. If thou wilt enter into life keepe the commandments 4 Protestants beleiue that no men can forgiue sinnes quite contrarie to the expresse word of God Ihon 20. v. Lib. 1. c. 11. art 1. 22. Receaue ye the holie Ghost whose sinnes ye shall forgiue they are forgiuen them 5 Protestants beleiue that we are not bound to confesse our sinnes to men quite contrarie to the expresse word of Lib. 1. c. 11. art 2. God Ioannes 5. v. 16. Confesse your sinnes one to an other 6 Protestants beleiue that men when they die are not to be anoiled quite contrarie to the expresse word of God Lib. 1. c. 11. art 7. Iames 5. v. 14 Is anie man sicke among you Let him bring in the preists of the Church and let them pray ouer him auoiling him with oile in the name of our lord 7 Protestants beleiue that the blessed Sacrament is not the true bodie and blood of Christ quite contrarie to the Lib. 1. c. 10. art 1. expresse word of God Luke 22. v. 19. This is my bodie which is giuen for you and Mathew 26. v. 28. This is my blood which shal be shed for remisson of sinnes 8 Protestants beleiue that the Church of God is not infallible in faith quite contrarie to Gods expresse word 1. Lib. 1. c. 8. art 6. Timothie 3. v. 15. Which is the Church of the liuing God the pillar and ground of trueth 9 Protestants beleiue that we must not beleiue Traditions quite contrarie to the expresse word of God 2. Thessalon Lib. 1. c. 5. art 9. 2. v. 15. Hould the Traditions which you haue learned whether it be by word or by epistle 10 Protestants beleiue it is ill done to pray in the Church in an vnknowne language quite contrarie to the expresse Lib. 1. c. 14. art 12. word of God 1. Cor. 14. v. 17. where it is saied of such a one Thou indeed giuests thankes well 11 Protestants Beleiue that there is no sacrifice in the Church quite contrarie to the expresse word of God Malachie Lib. 1. c. 11. art 11. 1. v. 11. In euerie place there is sacrificing and there is offered to my name a cleane oblation 12 Protestants beleiue that there is no altar in the Church quite contrarie to the expresse word of God Hebrewes Lib. 1. c. 11. art 12. 13. v. 10. We haue an altar whereof they haue no power to eate who serue the tabernacle THE FIRST BOOKE OF THE CONFERENCE OF CATHOLIKE AND PROtestant doctrine with the expresse words of the holie Scripture FIRST CHAPTER OF GOD. Article 1. Whether God willeth iniquitie or sinne SCRIPTVRE EXPRESSELY DENIETH. PSALME 5. verse 5. Thou art God will not iniquitie not a God that wilt iniquitie Abacuc
worke Faith is no worke Caluin in Ioan. 6. v. 29. It is euident enough that Christ speake improperly when he called faith a worke Beza ib. They are very ridiculous who out of this place do inferre that faith is a worke Pareus l. 4. de Iustif c. 17. It is false that we are iustified by the worke of faith or that faith is a worke Tilenus in Syntagmate c. 40. But nether if we will speake properly can faith be called a worke CONFERENCE OF THE FORESAIED WORDS Scripture expressely saieth that faith is a worke of God or a diuine worke that to beleiue is to doe The same say Catholiks Protestants expressely say that faith is no worke that they are ridiculous who say faith is a worke that it is false that faith is a worke ART II. WHETHER FAITH BELEIVETH any thing besides Gods promises SCRIPTVRE EXPRESSELY AFFIRMETH. Ioan. 17. v. 3. And this is life euerlasting that we know thee Faith knoweth God and Christ Beleiueth the resurrection of Christ Vnderstandeth the creation Beleiueth Iesus the Sonne of God the onely true to God and whome thou hast sent Iesus Christ Rom. 10. vers 9. For 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 Hebr. 11. v. 3. By faith we vnderstand that the worlds were framed by the word of God 1. Ioan. 5. v. 5. Who is he that ouercometh the world but he that beleiueth that Iesus is the Sonne of God CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 6. Can. 12. If anie shall say that iustifying is nothing els but a trust of the mercie of God forgiuing sinnes for Christ be he accursed PROTESTANTS EXPRESSELY DENIE Luther in Genes 15. to 6. f. 178. Surely faith is nothing els Faith nothing but an assent to the promises nor can do any thing els but assent to the promises Postilla in Epist Dom. 3. Aduentus fol. 31. Faith is nothing els then a firme constant perseuerant trust farre from all doubt and wauering of Gods grace and good will to endure for euer A trust of Gods grace Melancthon in Coloss 1. Faith signifieth not knowledge of the historie for such is in the Diuels but an assent wherewith we embrace the promise Hutterus in Analysi Confess Augustan art 4. To beleiue Nothing but a full trust in Christ is nothing els but with full trust of mynd to relie vpon the Euangelicall promises of free pardon of sinnes and out of them to promise vndoubtedly to himselfe Gods grace saluation and euerlasting life for the merit and redemption wrought by Christ. Againe There is one onely and the same obiect of faith in respect whereof it is saied to saue to wit the onely promise of Gods mercie of free pardon of sinnes by and for Christ Gerlachius Disput 17. to 2. There is no other obiect of iustifying faith properly and specially so termed then the word of the Ghospell of the grace and mercie of God and merit of Christ Lobechius Disput 22. Others do erre in the obiect of faith Gods whole word not the obiect of faith which they make the whole Scripture for the obiect of iustifying faith Bucer in 1. Timoth. 4. v. 15. Faith is nothing els but a firme persuasion of saluation gotten by Christ Beza in 1. Tim. 4. v. 15. Faith is nothing els but a firme persuasion of our election in Christ In Confess 4. sect 5. Faith is not that wherewith onely we beleiue God to be God and his word to be true for the Diuels haue this faith c. 7. sect 8. Faith is not an historicall knowledge of things reuealed by God but a certaine testimonie which the Spirit giueth to the harts of all the elect that they are chosen of God And in breui Confess p. 82. That indeed is it which we call faith so much commended in the Scripture to wit when a man certainly perswadeth himselfe that the promises of saluation and life euerlasting do peculiarly belong to himselfe Zanchius de Perseuerant to 7. col 172. What other thing is faith then a certaine persuasion conceaued of the free good will of God towards vs in Christ Serranus cont Hayum part 3. p. 211. Faith is wholy about the promises The like hath Caluin 3. Instit c. 2. § 8. and de vera reform p. 318. and others THE CONFERENCE Scripture expressely saieth that that is iustifying faith wherewith we beleiue the true God and Christ Iesus Wherewith we beleiue the resurrection of Christ the creation of the world and Christ to be the Sonne of God The same say Catholiks Protestants expressely saye that iustifying faith is not that wherewith we beleiue the sacred historie of Christ wherewith we beleiue things reuealed of God wherewith we beleiue Gods word to be true but that it is all about the promises hath no other obiect then the promises is nothing but an assent to the promises is nothing but a trust of grace nothing but a persuasion of saluation ART III. WHETHER BELEIVE THAT Christ is God be iustifying faith or profiteth anie man SCRIPTVRE EXPRESSELY AFFIRMETH. Ioan. 20. vers 31. And these are written that you may beleiue To beleiue Christ to be the Sonne of God saueth that Iesus is Christ the Sonne of God and that beleiuing you may haue life in his name 1. Ioan. 4. ver 15. Whosoeuer shall confesse that Iesus is the Sonne of God God abideth in him and he in God The like is 1. Ioan. 5. v. 5. and Rom. 10. v. 9. cit in the former article Math. 16. v. 17. When S. Peter had saied Thou art the Sonne of the liuing God Iesus answering saied vnto him Blessed art thou Simon Bariona Act. 8. v. 37. When S. Philip had saied to the Eunuch If thou beleiue with all thy hart thou maiest he answering saied I beleiue that Iesus Christ is the Sonne of God CATHOLIKS EXPRESSELY AFFIRME Card. Bellarm. l. 1. de Iustificat cap. 8. This faith which regardeth Christs diuinitie is that which giueth iustice and life euerlasting PROTESTANTS EXPRESSELY DENIE Luther Postilla in Dom. 5 post Pasca fol. 263. Here we To beleiue that Christ is God and Mā helpeth none see that to beleiue in Christ is not to beleiue that Christ is one person which is God and man for that would helpe none F. 260. What is it then to beleiue in Christ It is not to beleiue that he is God or that he ruleth in heauen equally with God for this manie others beleiue In Gal. 3. to 5. f. 346. It is a feigned faith which Beleefe of all the Misteries of our redēption is a feigned faith heareth of God of Christ and of all the misteries of the incarnation and redemption and apprehendeth these things heard Hutterus in Analysi Confess August art 4. Iustifying faith is not anie whatsoeuer but a faith of Iesus Christ not wherewith we beleiue Christ or that
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
grace into Infants Perkins Cathol reform Contr. 16. c. 1. pag. 271. Though a Desire to beleiue is sufficient desire to repent and to beleiue be not faith and repentance in nature yet in Gods acceptation it is God accepting the will for the deed p. 272. Now if any shall say that without a liuelie faith in Christ none can be saued I answere that God accepts the desire to beleiue for liuelie faith in the time of temptation and in the time of our first conuersion p. 273. Certaine it is that God in sundrie cases accepts of this desire to beleiue for true faith indeed See Rogers on the 25. Art p. 147. Zuinglius de Prouidentia to 1. fol. 370. It is not generall Faith not necessarie to saluation that who hath not faith is to be damned Againe As for the damnation of the incredulous they onely are vnderstood who heard and beleiued not of others we cannot iudge De Peccato orig to 2. f 118. That who beleiueth not shal be damned is not to be vnderstood absolutely but of thē who hauing heard the Ghospell would not beleiue Et in Exposit Fidei to 2. fol. 659. Heathens may be saued he saieth that in heauen we shall find Hercules Theseus Numa and such like Pagans and his opinion therein defend the Tigurins in their Confession of faith Bullinger in the Preface thereof Gualter in Praefat. operum Zuinglij in Apologia pro eodem And the same doctrine of the saluation of Pagans mantayne Erasmus Thommer Hardenberg Tossanus and other Protestants as Schlusselburg reporteth l. 3. Theol. Caluin art 7. Bucer in Math. 19. Furthermore out of that that Infants Infants saued without faith want faith nothing lesse is concluded then which some thinke that therefore they please not God nor are Saintes Musculus in locis tit de baptismo Infants are saued by Gods election albeit they be taken out of this life not onely without baptisme but also without faith Caluin in Math. 19. v. 14. That they auouch that we are no other waies reconciled to God and made heires of adoption then by faith that we confesse of such as are of discretion but for so much as pertaineth to infants this place conuinceth it to be false Et 4. Instit c. 16. § 29. 31. li. cont Seruet p. 647. he writeth that that sentence Euerie one that beleiueth not the Sōne of God abideth in death belongeth not to infants Beza in Colloq Montisbel p. 407. Albeit the children of Christans want faith yet is not baptisme vnprofitable to them Daneus Controuers de Baptismo c. 10. He asketh what No faith needfull to Infants faith it is which we require in the baptisme of Infants I answere None Peter Martyr in Schlusselburg l. 1. Theol. Caluin art 18. The children of faithfull parents are saintes by the mere mercie of God though they haue not true faith in Christ Hungari apud Grauer in Absurdis Caluin cap. 4. sect 25. The children of Christians cannot be properly saied to haue faith yet all that are predestinate amongst them are saued and obtaine the kingdome of heauen THE CONFERENCE Scripture expressely saieth that who beleiueth not shal be condemned is already iudged shall not see life that the wrath of God abideth vpon him and that it is impossible to please God without faith The same say Catholiks Protestants expressely say that Christ dwelleth in Infants though they haue no faith that they please God are saued are Saintes without faith that the sentence of condemnation against incredulous belongeth nether to infants nor to such as haue not heard the Ghospell that a man may be saued with desire of faith though he haue no faith indeed that in diuers cases God accepteth the desire of faith for liuelie faith that diuers Pagās are saued Which are so contrarie to Scripture as diuers Protestants confesse it See lib. 2. c. 30. ART XVI WHETHER FAITH DO INdeed iustifie or be a true cause of iustification SCRIPTVRE EXPRESSELY AFFIRMETH. The holie Scripture in the places cited before artic 14. Faith is a true cause of Iustification and Saluatiō saieth that we are iustified by faith receaue remission of sinnes by faith liue of faith are saued by faith CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 6. cap. 8. Faith is the beginning of mans saluation the foundation and roote of all iustification CATHOLIKS EXPRESSELY AFFIRME Confessio Belgica art 22. Properly speaking we meane not Faith it selfe doth not iustifie that faith it selfe by it selfe or of it selfe doth iustifie vs as which is onely as it were an instrument with which we apprehend Christ our iustice Whitaker ad Demonstrat 10. Sanderi Faith is not cause No cause of saluation of our saluation Perkins in Galat. 3. Faith doth not cause worke or procure Saluation dependeth not of faith our Saluation In Serie causarum cap. 57. Saluation dependeth not of our faith The same hath Sutclife cited art 14. Illyricus in Claue Scriptur part 2. tract 6. col 551. Faith the word and Sacraments are saied to saue vs whereas God alone doth such things col 552. It is often saied Thy faith hath made thee safe whereas the onely mercie of God and his omnipotencie apprehended by faith doth that Whereupon he addeth that Faith no true cause saluation in the Scripture Effects are often times attributed to not true or not to principall causes Zuinglius in Elencho to 2. f. 34. Here is a diffcultie Hou faith doth make blessed or iustifieth But whatsoeuer seemeth hard to loose flieth a sunder with a small stroke of the figure synechdoche For faith is taken for the election the predestination and vocation of God all which goe before faith Bucanus in Instit Theol. loco 31. Nether the worke nor act Faith doth not iustifie vs of faith doth iustifie vs but Christ himselfe whome we apprehend by faith Pareus l. 1. de Iustif c. 17. It cannot be saied with out plaine absurditie and falsitie that we are iustified by faith or out of faith as by an efficient or formall cause Againe By no means that efficiencie or vertue of iustifying can be ascribed to faith without absurditie and falsitie Tilenus in Syntagmate c. 41. This speech Faith doth iustifie vs is figuratiue and metonymicall and hath this sense God iustifieth the beleiuer for the merit of Christ which the beleiuer by onely faith apprehēdeth c. 56. Baptisme goeth before saluatiō but causeth it not which we giue not to faith properly but onely metaleptically THE CONFERENCE Scripture plainely saieth that Faith truely causeth iustification and saluation The same say Catholiks Protestants plainely say that faith is no cause of our saluation nether worketh not procureth our saluation that our saluation dependeth not vpon our faith that faith doth not iustifie vs that without absurditie and falsitie it cannot be saied faith is ether efficient or formall cause of iustification or hath vertue of iustifying ART XVII
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
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
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
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
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
them Math. 7. ver 21. He that doth the will of my Father Some do his will which is in heauē he shall enter into the kingdome of heauen c. 11. v. 30. My yoke is sweet and my burden light Rom. 8. v. 4. God sending his Sonne in the similitude of the Iustification of the law fulfilled in vs flesh of sinne euen of sinne damned sinne in the flesh that the iustification of the law might be fulfilled in vs. c. 13. v. 8. He that loueth his neighbour hath fulfilled the law Gal. 5. ver 14. All the law is fulfilled in one word Thou shalt The law fulfilled in loue loue thy neighbour as thy selfe 1. Ioan. 2. ver 4. He that saieth he knoweth him and keepeth not his commandments is a lier and the trueth is not in him c. 5. v. 3. This is the charitie of God that we keepe his commandmēts and his commandments are not heauie CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 6. c. 11. No man must vse that temerarious speach and condemned of the Fathers vnder a curse That Gods commandments are impossible to be kept of a iustified man For God commandeth not impossble things but by commanding he admonisheth to doe what thou canst and to aske what thou canst not and helpeth that thou maiest PROTESTANTS EXPRESSELY DENIE Whitaker l. 1. cōt Dureū sect 9. Thou cāst doe nothing lesse We can not fulfill the law the fulfill the law No man can obey the law And Contr. 2. q. 6. c. 3. he auoucheth it to be a foundation of Christian religion That Gods law cannot be fulfilled of vs and ib. q. 5. c. 7. saieth that the contrarie is Pelagian heresie Perkins de Baptismo to 1. col 833. The Papists thinke that a man in this life can obserue and fulfill the law Confession of Auspurg cap. 6. So great is the weaknesse of No man can satisfie the law mans nature as no man can satisfie the law Apologie of England We say that in this life we can no way satisfie the law Luther de libertate to 2. fol 4. All the commandments are All the commandments are impossible are alike impossible vnto vs. In Gal. 3. f. 329. The law exacteth impossible things Caluin in Antidoto Concilij Sess 10. cap. 12. They bring nothing which helpeth their wicked opinion of the possible obseruation of the law In Luc. 10. v. 26. It is impossible for vs to performe The law is impossible to be kept that which the law commandeth In Actor 15. v. 10. It is manifest that the law is impossible to be kept Beza in Luc. 18. v. 22. No man can keepe one commandment so as the law prescribeth In Rom. 10. ver 6. The law proposeth not heauen but vnder an impossble condition Daneus Contr. de Baptismo c. 15. It is altogether impossible Altogether impossible to keepe the commandments Contr. 5. p. 974. Bellarmin saieth that is easie for him that hath charitie to keepe the law I answere that euen to him it is impossible Adamus Francisci in Margarita Theol. loco 5. Albeit Euen with God his grace regenerate men be holpen and gouerned of the Holie Ghost yet they are hindred by the remnants of sinne that they cannot satisfie the law CONFERENCE OF THE FORESAIED WORDS Scripture expressely saieth that Gods commandments are not heauie that his burden is light that who loueth his neighbour fulfilleth the law that God will make vs to keepe his iudgments that he sent his Sonne that the iustification of the law might be fulfilled in vs. The same say Catholiks Protestants expressely say that no man can satisfie the law that the law is impossible euen to a iustified man that the law is impossible that all the commandments are a like impossible that no one can be kept that the law proposeth not heauen but vnder an vnpossible condition that the doctrine of the possible obseruation of the law is wicked ART II. WHETHER EVER ANIE HAVE kept Gods law SCRIPTVRE EXPRESSELY AFFIRMETH. Psalm 118. vers 55. I haue beene myndfull in the night of thy Dauid kept Gods law name o Lord and haue kept thy law Luc. 1. v. 6. And they were both iust before God walking in Also Zacharias and Elizabeth all the commandments and iustifications of our Lord without blame Ioan. 17. v. 6. Thyne they were and to me thou gauest them And the Apostles and they haue kept thy word Act. 13. v. 22. I haue found Dauid the sonne of Iesse a man according to my hart who shall doe all my willes 1. Ioan. 3. v. 22. Whatsoeuer we shall aske we shall receaue of him because we keepe his commandments Apoc. 3. v. 10. Because thou hast kept the word of my patience and I will keepe thee from the houre of tentation c. 14. v. 12. Here And Saintes is the patience of Saintes who keepe the commandments of God and the faith Iesus CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 6. ca. 16. We must beleiue that nothing wanteth to the iustified that they may not seeme to haue fully satisfied the law of God according to the state of this life with those workes which are done in God PROTESTANTS EXPRESSELY DENIE The Confession of Scotlond artic 15. We affirme that None but Christ hath kept the law none on earth Christ onely excepted in worke and indeed so performeth and shall performe that obedience to the law which the law requireth Confession of Auspurg c. de operibus Saintes do not satisfie Not Saintes the law Confession of Bohemia art 7. We teach that there is none who in deeds doeth fulfill the precepts of the law Luther in Gal. 3. to f. 3. 343. Moises requireth a worker who perfectly doth the law But where shall we haue him No where In. c. 4. f. 393. No man doth the law Caluin in Rom. 13. vers 8. No man performeth the law nor euer performed it In Act. 15. v. 10. The faithfull after they are regenerate with the spirit of God do giue themselues to the iustice of the law but yet they performe not all but halfe and much lesse then halfe In Gal. Gal 3. v. 10. It is cleare that neuer anie was found or can be fouud who fulfilleth the law In vers 12. There is none who doth the workes of the law The like he hath in Antidoto Concil sess 6. c. 12. In 3. Instit c. 17. § 3. 13. THE CONFERENCE Scripture expressely saieth that Dauid kept Gods law did all his wills that Zacharias and Elizabeth walked in all Gods commandments without blame that the Apostles kept Gods word that Saintes haue kept Gods word and commandments The same say Catholiks Protestants expressely say that none besides Christe gaue that obedience to the law which it requireth that no man in deed hath fulfilled the law that no man satisfieth the law that the regenerate do much lesse then halfe of the law ART III. WHETHER EVER
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
An ill man hath faith Ironically Thou beleiuest that there is one God Thou doest well Beza ib. answereth That which followeth Thou hast faith is spoaken ironically And Caluin ib. v. 18. Erasmus is much deceaued in that he acknowledgeth not an ironie in these words The speech is ironicall And Thou doest well is added for to extenuate And likewise in Rom. 3. v. 30. he saieth I thinke that there is an ironie in the words And lib. 6. de lib. arbit pag. 198. Salomon Mans is to prepare his heart Ironically saieth Prouerb 16. it is mans parte to prepare the hart and the Lords to gouerne the tongue Who seeth not that it is an ironicall description of mans arrogancie who challengeth to himselfe all high matters and hath not the least matter in his power If we proue that good workes do cleanse from sinne Almes cleanseth sinne Ironically because Christ saieth Luc. 11. v. 41. But yet that that remaineth giue almes and behould all things are cleane vnto you Vallada in his Apologie c. 22. pag. 300. answereth Christ is farre from teaching that by almes sinnes are redeemed that on the contrarie he derideth and rebuketh the Pharisees that they had this opinion And the Apologie Conf. August c. de respons ad argum There are manie who interprete it to be an ironie This interpretation is not absurd nor hath anie thing which is contrarie to other Scriptures P. Martyr in Rom. 11. Those words Giue almes c. may be expounded three waies The first is to say that the speach is ironicall And this he repeateth in locis class 3. c. 4. § 34. Aretius also in locis part 1. fol. 90. saieth Others chuse rather to take this sentence of Christ ironically If we proue that sinnes may be redeemed by almes because Daniel saieth c. 4. ver 24. Redeeme thy sinnes by almes Schlusselburg tom 8. Catal. pag. 524. saieth There are Almes redeeme sinne Ironically some that expound this place ironically Which he doth not dislike If we proue that the commandements may be kept because Luc. 18. v. 22. a man that saied he had kept them all Christ reprehendeth not but saieth Yet one thing thou One thing lacking Ironically lackest Sell all that euer thou hast and giue to the poore c. Beza ib. answereth Yea all things lack seing no man can keepe euen one commandment so as the law appointeth wherefore Christ speaketh with a holie ironie If we proue that a sinner hath free will or power to conuerte himselfe because God saieth Oseae 5. ver vlt. Going I will returne to my place vntill you faile and seeke my Men seeke God Ironically face Whitaker and Rat. 9. Campiani answereth Which words truely he spoake ironically and mimetically And lib. 9. cont Dur. sect 25. It is manifest that the Lord spoake ironically Thus you see in how great matters they say that the Prophets Apostles Christ and God himselfe spoake ironically or scoffingly when they speake against thē which is indeed to make the Prophets Apostles Christ and God himselfe to be scoffers or rather to scoffe and mock them Now let vs see how they say that the Scripture speaketh mimetically or by imitation of others If we proue that faith is a worke because Christ Faith is a worke Mimetically saieth Ioan. 6. v. 29. This is the worke of God that you beleiue in him Beza ib. answereth Perhaps this kind of speach is borrowed of the common vses and is to be expounded by mimesis or imitation as if one comming to a Phisician should aske of him for how much money would he cure him and the Physician should answere in these words All the money which I demaund of you is this that you trust me and be perswaded that I seeke nought but your health If I say the Physician should thus answere who could gather out of this answere that money is the trust which the Physician demandeth of the sicke man for to obey holesome aduise Wherefore they are very ridiculous that I may omit other paralogismes who out of that place do gather that faith is a worke Pareus l. 1. de Iustificat c. 16. Faith is improperly called a worke For Christ calleth faith in it selfe a worke of God according to the speach of the Iewes who asked him And Whitaker lib. 8. cont Dur. sect 88. Christ called faith a worke ether mimetically or because it is the worke of the holie Ghost If we proue that that faith whereof S. Iames speaketh Faith iustifieth Mimetically is iustifying faith because c. 2. v. 24. he saieth Yee see that a man is iustified by workes and not by faith onely that is Man is iustified by faith but not by onely faith Pareus l. 4. de Iustificat c. 18. answereth He addeth that Antithesis And not by faith onely by mimesis or imitation of the hypocrites we are iustified by faith onely yee see saieth he this is false If we proue that Christs flesh is truely eaten because he saieth Ioan. 6. My flesh is truely meate Zuinglius in Exegesi tom Christ flesh eaten Mimetically 2. fol. 333. answereth He finely obserueth the imitation of the Iewes who ether thought or would seeme to thinke that he was but a mere man And vpbraiding to these men their error he saieth His flesh is truely meate The same he repeateth in Ioan. 6. tom 4. fol. 308. And addeth fol. 334 According to etheologie and mimesis which are a kind of alleosis that is by imitation wherewith he spoake according to the speach and opinion of his enemies he vseth the word Flesh and meaneth Saieth Flesh and meaneth Spirit the Spirit that is his Diuinitie as often as he attributeth life to his flesh If we proue that there are twoe testaments because S. Paul saieth Gal. 4. For these are twoe testaments the one truely One testamēt Mimetically c. Zuinglius in Elencho tom 2. fol. 3. answereth Paul calleth it one testament not that it was truely a testament but by etheologie or imitatiō of them who so called it And he addeth who more stifly embraced shaddows as it is the grosse dispositiō of men more then they ought would rather leese light then darknesse not vnlike to that madde man who greatly complained that his freinds had procured him to be restored to his witts After the manner of these men Paul saieth that there are twoe testaments See how he saieth that Saint Paul speaketh like a madde man And in Ioan. 6. tom 4. p. 305. Where Christ calleth faith a worke he saieth Christ plaieth in the word worke and calleth faith a worke because they looked to workes So in the Epistle to the Rom. and Galat. by imitation he calleth grace the law of the spirit And in Math. Grace called a law Mimetically 19. pag. 107. The Lord continueth in his imitation and accommodateth his speach to the mynd of the yong man who after a Pharisaicall manner did think that
ver 13. Not the hearers of the law are iust with God but the doers of the law shal be iustified Caluin ibidem answereth This sentence hath onely this meaning If iustice be sought by the law we must fulfill the law because the iustice of the law consisteth in the perfection of workes Peter Martyr ibid. That which he saieth hath this meaning If anie were to be iustified before God by the iustice of the law he must fulfill the law Pareus libr. 4. de Iustificat cap. 14. The Apostlesaieth indeed Doers of the law shal be iustified but he meaneth conditionally if there be anie And Illyricus in Claue part 2. tract 4. writeth thus Roman 2. When Gentils doe those things which are of the law that is if they did them Againe Doe this and thou shalt liue is put for If thou doest them thou shalt liue If we proue that there are some which loue their neighbour and fulfill the law because it is saied Rom. 13. v. 8. Who loueth his neighbour hath fulfilled the law Caluin ib. answereth Paul saieth not what men doe or not doe but speaketh vpon condition which you shall not find any where fulfilled And if you proue that the law may be fulfilled because the Apostle saieth Galat. 6. v. 2. Beare yee one an others burdens and so yee shall fulfill the law of Christ Caluin ibid. answereth Because none performeth altogether that which Paul requireth therefore we are all farre from perfection If we proue that single life is simply good because S. Paul saieth absolutely 1. Cor. 7. v. 1. It is good for a man not to touch a woman P. Martyr in locis Classe 3. cap. 7. § 17. answereth They should see that what Paul hath of the praises of single life are neuer spoaken absolutely If we proue that virginitie may be absolutely counselled Of good workes to men because S. Paul 1. Corinth 7. v. 7. saieth absolutely I would all men to be as my selfe And ver 25. A concerning virgins a commandement of our Lord I haue not but counsaile I giue And ver 28. Art thou loose from a wife seeke not a wife Caluin in ver 25. cit answereth Because it is a slipperie matter and full of difficulties he speaketh alwaies vnder condition And in v. 27. This second member must be taken vnder condition If we proue that some may fall from grace because S. Of Iustification Paul saieth Gal. 5. v. 4. You are fallen from grace Pareus in Galat. 1. lect 7. answereth The Apostle speaketh that conditionally And in cap. 5. vers 4. lect 61. For the Apostle affirmeth not that the Galathians were fallen but threatneth that if that if they will be iustified by the law that it will come to posse that they fall wherefore thus I make my tenth argument Who beside the foresaied opposition on to so manie and such words of holie Scripture are forced to change manie and weightie absolute sayings of Scripture into conditionals they contradict the true meaning of the holie Scripture But Protestants doe so Therefore c. CHAPTER XI THAT PROTESTANTS CHANGE Conditionall Propositions of the Scripture into Absolute and delude them diuers other waies THE eleuenth argument for to proue that Protestants contradict the true sense of holie Scripture shal be because they are sometimes forced to change conditionall propositions thereof into absolute and to delude them diuers other waies For if we proue that our freindshippe with God dependeth of our keeping the commandements because Christ saied conditionally Ioan. 15. v. 14. Yee are my freinds if yee doe the things that I command yee Caluin ibid. answereth He meaneth not that we obtaine so great honor by anie merit of ours but onely admonisheth vs vpon what condition he receaueth vs into fauour and vouch safeth to reckon vs amongst his freinds But this wil be more euident by that we shall shew in the next chapter how they of causall propositions make no causall Diuers others waies they delude and frustrate the conditionall propositiōs of holie Scripture For if they can by anie colour they expound them of onely faith or of the holie ghost So they delude those places Ioan. 6. vers 53. Vnlesse yee eate the flesh of the Sonne of man and drinke his blood yee shall not haue life in yee and Ioan. 3. ver 5. Vnlesse a man be borne agayne of water and the Spirit he cannot enter into the kingdome of God Which teach that Sacraments are necessarie to saluation Or if they must needs expound them of good workes they will not expoūd thē of doing all necessarie good workes and auoiding all necessarie euill but of some onely or in parte or of endeauor to doe or auoid them so they delude those sayings of the Scripture Rom. 8. v. 13. If you liue according to the flesh you shall die but if by the spirit you mortifie the deeds of the flesh you shall liue Caluin ib. He promiseth vs life if we endeauour to mortifie the flesh For he doth not exactly require the death of the flesh but onely biddeth vs endeauour to tame the lustes thereof And the like he doth in manie other places as may be seene hereafter c. 16. And in like manner they delude all other sentences of Scripture which teach that if we wil be saued or iustified we must doe good workes and eschew euill And according to this they say that we must doe some good or haue some good workes that we must haue a begun or imperfect newnesse of life and keepe the lawe in some sorte or fashion Luther in Isaiae 8. to 4. f. 83. The holie Ghost is giuen that we may satisfie the law in some parte In some parte And in Psal 51. to 3. fol. 455. We will fulfill and keepe the law but with a large that is with a true Euangelicall dispensation Confessio Saxon. c. 9. It is needfull that there be some obediēce Protest dispensation Some obedience Some beginning In some sorte In some kind To begin in those that are iustified Schlusselb to 4. Catal. p. 176. The iustified are free from the accusation and damnation of the law not from beginning of obedience Bucer in Rom. 8. Christ giueth that spirit whereby we auoid sinne in some sorte Pareus l. 3 de Iustif p. 645. Saints doe not doubt of some kind of inherent iustice and l. 4. c. 7. It is enough if we endeauour to begin the new obedience of the law according to all the commandements So that wheresoeuer the Scripture saieth conditionally If thou wilt be iustified or saued doe this or doe not that they vnderstand it with a large dispensation that is doe somewhat or doe not somewhat of it or begin or endeauour to doe or not doe it But if this shift will not serue because the Scripture speaketh conditionally of keeping the whole law as Math. 9. v. 17. If thou wilt enter into life keepe the commandements and the like thē they say it is the
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
his commaÌ„dements which it saieth plainely but onely that they ought to keepe them Wherefore I thus argue They who besides the foresaied direct opposition to the expresse words of holie writt are also forced to expound that by Ought to be which the Scripture plainely saieth Is contradict the true meaning of the holie Scripture Protestants doe so Thererefore c. CHAPTER XIV THAT WORDS OF SCRIPTVRE SIGnifying a true thing they expound of an apparent or shew MY 19. proof shal be because words of Scripture which signifie a true thing Protestants are compelled to expound of an apparent or shew before men Thus they delude the words of Scripture which teach that Sacraments or good works doe iustifie or redeeme sinnes that euill or reprobate men may beleiue or be in the Church that reprobates may be iustified doe good workes and the like When the Scripture saieth 10. v. 10. With the mouth confession is made to saluation Luther apud Schlusselburg to 7. To saluation 1. to a signe thereof Catal. p. 234. answereth to wit to testifie saluation obtained by faith Kemnitius ib. p. 559. Paul speaketh so that confession saueth to shew what kind of faith obtaineth eternall life to wit firme and effectuall Wigandus ib. p. 746. The sense is By faith saluation is apprehended but by month is manifested and confession of saluation vttered Et P. Martyr in 1. Cor. 12. Saluation is attributed to confession because thence it beginneth to be declared as by an outward signe He would 1. He made such shew Luther in Postilla in Festo Stephani writeth thus What he here saieth How often would I gather together thy children as c. signifith that God delt so with the Iews as no man could thinke or imagin otherwise then that the earnestly would gather them For he behaued himselfe as a man should who indeed would it And Postilla in Dom. 1. Aduentus those words Redeeme thy sinnes by almes he thus expoundeth Shew that they are blotted out And Dom. 4. post Trinit those words Luke 6. Forgiue and yee shall be forgiuen in this sorte If I forgiue that forgiuenesse maketh meassured of the sinceritie of my faith and certifieth me and declareth my faith And in Dom. 9. Make your selues freinds of the mammoÌ„ of iniquitie that is by outward almes openly shew your faith whereby you may get freinds that poore men may be witnesses of your manifest worke that you beleiue sincerely Schlusselburg tom 7. Catal. p. 235. writeth thus Sorrow Worketh 1. sheweth according to God worketh pennance of worke to saluation that is according to Luthers interpretation is such a worke as testifieth of saluation And pag seq The saying of Ioel Euerie one that calleth vpon the name of the Lord shal be safe hath this meaning that calling vpon the Lords name is a testimonie of saluation receaued by faith Brentius homil 1. in Dom. 13 post Trinit writeth that that speach of Iosias 4. Reg. 23. He returned to our Lord in all his heart is to be vnderstood what Iosias was in the iudgement of men for the gouernement of his kingdome not what he was in the iudgment of God for his priuate faultes Reineccius to 4. Armat c. 15. those words Rom. 2. Gentils who haue not the law doe naturally the things of the law expoundeth of politike philosophicall and Pharisaicalliustice Kemnitius in locis tit de Argument part 2. saieth that those words Deuter. 6. It shal be iustice to vs before God if Iustitie 1. in title we keeepe his commandments are ether meant of legall iustice or that though our iustice be vncleane yet God giueth it the title of Iustice He would say that the keeping of the commandements is ether onely legall iustice or onely iustice in name sake And of the fast of Phinees he saieth of it selfe it could not haue the title of iustice but was reputed as a deed iustly done Herbrand in Compend Theol. loco de bonis oper If the letter Redeeme thy sinnes by almes be vrged it is cleare that the sense of those words are contrarie to the scope of the whole Scripture and to the analogie of faith But this is the proper and true meaning of the place of Daniel Beleiue God to be Redeemâ— 1. Shâ—w â—hy faith be angrie with sinne and to be appeased with the iust that is the beleiuers and shew this faith to be true by workes In like sorte speaketh Hunnius l. de Iustif p. 198. of those words Tobie 4. Almes deliuereth from all sinne and from death Zuinglius respons ad Confess Lutheri tom 2. fol. 477. Those sayings of Paul which he allledgetb out of Ephes 5. and Cleanse 1. Signifie cleansing Tit. 3. of the waters cleansing by the word and of the lauer of regeneration they vndestand not to be enallages that is changings of functions by which it vseth to be attributed to signes which they signifie onely Caluin in Ioan. 15. v. 2. those words Euerie branch in me c. expoundeth thus I answere manie are held by the opinion of meÌ„ to be the vine which indeed haue no roote in the vine In c. 16. vers 27. We are saied to be loued of God whiles we loue In. 1. in mens opinion Christ because we haue a pledge of his fatherlie loue In Actor 8. v. 13. He beleiued he expoundeth He thought he beleiued In Iust 1. in outward shew Ezech. 18. ver 24. How doth Ezechiel meane that the iust fall away This question is soone answered because he treateth not of the liuelie roote of iustice but of the outward shew or apparence In Ephes 5. v. 26. That Paul saieth we are washed by baptisme is because there God testifieth our washing vnto vs and with all doth what he sheweth In Colos 2. v. 12. We are buried together with him by baptisme he speaketh after his manner attributing the efficacie to the Sacrament lest it should in vaine signifie that which is not In Iacob 2. vers 23. He is iustified by workes Iustified 1. Knowne that is by the fruites his iustice is knowneand approued De Praedest pag. 714. It is no meruaile if the Scripture esteeming Sauls workes by the outward shew commendeth his innocencie and honestie Et 3. Instit c. 4. § 36. That to redeeme Dan. 4. is rather referred to men then to God And the same he saieth of that of Salomon Charitie couereth sinnes and of other such places Beza in Colloq Montisbel p. 388. We say that baptisme of water is the lauer of regeneration that is signifieth the inward RegeneratioÌ„ 1. Signe thereof regeneration In 1. Tim. 4. v. 1. It is one thing truely to embrace Christ an other onely with mouth to professe Christ with Simon Magus and Iudas and yet these are saied euen to beleiue to wit according to the common vse of speach because they seeme to beleiue In Math. 19. ver 2. If thou wilt be perfect c. That is if thou wilt
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.
Chiefe men of the people And the same saieth Iuel lib. cit p. 6. c. 11. sect 4. and Hunnius in Colloq Ratisbon sess 2. Where he addeth that Moyses did sacrifice as a Prophet of God and not as a Preist Luther to 1. f. 398. writeth in this sorte Paul in this place Faith 1. Guift of God 1. Cor. 13. If I had all c. taketh faith for the guift of the holie Ghost Et fol. 397. The sense of these words Redeeme thy Redeeme 1. Beleiue leaue apprehend sinnes c. Dan. is to beleiue that God is angrie with sinne and is pleased with the iust and shew this faith to be true by workes But Melacthon thus expoundeth these words leaue giue ouer sinning Et Martyr ibid. hom 21. Apprehend the Messias by faith Illyricus in Math. 7. v. 82. To performe the words of Christ Performe 1. Beleiue is to embrace him truely and from the heart and secondly to relie vpon his doctrine well vnderstood Bullinger Dec. 3. sermon 9. writeth that when S. Iames saieth a man is iustified by Workes 1. Faith workes he meaneth By faith fruitfull of good workes Et l. de Orig. Error c. 18. These sentences I will protect this cittie for my selfe and for my seruant Dauid And I will protect this cittie for my selfe and for promise made to Dauid are all one Sadeel Dauid 1. Promise to Dauid or Christ Sorrow Pietie ◠Faith ad Art 57. expoundeth For Dauid that is For Christ Hunnius tract de Iustif p. 145. saieth that by the word Sorrow in that 2. Cor. 7. Sorrow according to God c. and also by the word Pietie in that 1. Timot. 4. Pietie hath promises is vnderstood Faith But most of all this their manner of expounding by disparate or quite different things appeareth in their expounding the words of Christ his soules descent into hell where by Soule they vnderstand Dead bodie or Carcasse by Descended Suffered and by Hell Graue Death or Paines of hell and the like For thus Zuinglius in Hofmeister in Art Descended 1. Redeemed 3. Confess Aug. He descended into hell that is his death re-redeemed those which were in hell OEcolampadius ib. It is an Descended 1. Buried exposition of that He was buried Bucer in Math. 27. In the 2. of the Acts for the same is put that his soule is not forsaken in hell and the holie did not see the graue of corruption to wit for that which is Not to be forsaken in death What other thing is it here to descēd to hell then the bodie to be buried vnder earth In this sorce then descended life or a liuelie bodie into hell that is being truely dead was put in the graue Agayne That article of the Symbol He descended into hell is an explication of that which went before He was dead and burried P Martyr in locis Class 2. p. 428. He descended into hell signifieth nothing els Descended 1. In estate of the dead Descended 1. Suffered death Descended 1. Laied in the the graue Soule 1. Carcasse Hell 1. Graue but that he was in the very same estate in which other soules are that haue departed from their bodies Caluin 2. Instit c. 16. ser 10. If he be saied to haue descended into hell no meruaile seing he suffered that death wich by Gods wrath is inflicted vpon the wicked Beza in Act. 2. v. 27. To descend to hell properly signifieth to be laied in the graue Et ib. edit An. 1565. In my former edition I rightly translated it Thou shalt not forsake my carcasse in the graue In Defens cont Castel vol. 1. Theol. pag. 460. In the text My soule I translated my carcasse Et p. seq I still keepe the same sense Serranus cont Hayum part 3. p. 520. spendeth manie words to proue that by Soule Act. 2. v. 27. is not meat Soule but a Deade mā or carcasse and addeth Flesh. 1. Soule No man can doubt but by the word flesh is meat Soule So that by Soule shall not be meant Soule but Carcasse and agayne by Flesh not flesh but soule Vrsinus in Carechism q. 44. In this article Hell is taken for great affliction Whitaker l. 8. cōt Dur. sect 7. That the Prophet saieth Thou shalt not forsake my soule in hell is as much as if he had saied Thou shalt not forsake me lying in the graue Et Sect. 22. It is manifest that it is Descended 1. Buried the same sense in both words that to be buried is to descēd to hell and that to descend to hell is to be buried Perkins in Explic. Symboli tom 1. col 680. He descended into hell that is being dead and buried was detained captiue in the graue and kept of death for three dayes Et col 676. Others expound it thus He felt and bore the torments and anguishes of hell This saieth he is a good and true exposition Et in Serie Causarum c. 18. The descent into hell is the ignominious dominion of death ouer him being buried Daneus Contr. 2. p. 161. By the name of the death Death 1. torments of soule of Christ are meant the torments of soule and the curse of God which is felt in the mynd P. 169. It is apparent out of the Acts 2. that the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for graue of the bodie Et pag. 172. he saieth Of the descent of Christ to hell that is of the sorrow in soule suffered by Christ Tilenus in Syntagm c. 6. vnderstandeth by the descent to hell the dominion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which it obtained by thy continuate death of Christ oppressed and shut vp in a graue sealed and kept with souldiors for three dayes together Bucanus in loco 25. By Christs descent into hell are meant those great torments of mynd which he sustained in his agonie and on the crosse Polanus in Syntagm l. 6. c. 21. We declare that the descent of Christ into hell is his voluntarie demission of himselfe to abide and wrastle out the paines of hell Finally Vorstins in Antibel pag 40. Writeth thus All Protetestants do not wholy agree about the true sense of this article whilest some accommodate this phrase properly to the death and burriall of Christ as an explication thereof others metaphorically to the inward griefs of the mynd or infernall torments which Christ suffered at the time of his death or passion and others metonymically or effectiuely by a kinde of prosopopeia to the fruite of the death and passion of Christ exhibited vnto vs miserable and damned Et p. 41. We say that speach Descend to hell most truely doth signifie in Scripture nothing els thē simply to dye or to brought into the state of the dead and so buried Et p. 42. The sense of those words Thou shalt not leaue my soule in hell may most fitly be expressed thus Thou shalt not leaue my life in death or thou shalt not leaue me in the
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
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
speeches of Protestants as it was to me to write them out let him runne ouer the Summe which I make of their words or by the notes in the margent chuse which are fittest to his purpose And thus much for the māner of my proceeding in this booke 11. The profit of this work is manifould First because by it a short and easie way may be taken to make an end The profits of this worke of all controuersies and that out of Scirpture alone as Protestants desire to wit by mere rehearsall of the expresse words of Scripture of Catholiks and of famous Protestants touching 260. articles of controuersie For if it appeare that catholikes in 260. articles agree both in word and sense with the expresse words of Scripture and these spoken of purpose to declare her meaning vnto vs and that Protestants in those 260. articles directly contradict the said words and sense of the holie Scripture no man will doubt but that all Protestant doctrin for as it is contrarie to the Catholik is also contrarie to the holie Scripture An other commoditie is that in this booke are gathered those places of Scripture and they ranked according to order of their matters which in 260. articles directly and in their proper and vsual sense do approue the Catholik doctrin and condemne the Protestant A third commoditie is that hereby are at hand in euerie kind of controuersie such sayings of famous Protestants as not onely directely crosse the Scripture but also many of them are so blasphemous against God against Christ against the Saints the Church Sacraments Faith Good works so opposite to pietie vertue and religion so fauorable to vice and all licenciousnes so repugnant to reason as some Protestants will deny and others scarse beleeue that euer any of theirs taught such doctrin Whome I request The Authors fidelitie in citing Protetestants sayings to take the paines to looke vpon the bookes and places by me alledged and then to beleeue their owne eyes For I not onely gathered their sayings out of their owne bookes but also after I had my self gathered them and caused them to be faire copied out I diligently conferred them with their books and admitted none which he that read their bookes did non find to be truly cited out of them Wherfore I say for my self as Caluin said for him self against Gentilis There shal be no colour for them to cōplaine that they are slandered seing I request that iudgmēt be made of their impietie out of their owne mere words And they who haue had to deale with Protestants ether by word or writing know well how important a thing it is to be able to conuince them that they teach that which in in very deed they teach which may clearly be done by their sayinges here rehearsed 12. The fourth commoditie of this worke is thar hereby shall appeare that almost in all controuersies which betwene Catholiks and Protestants Catholiks do stick fast to the very words of Scripture and religiously keepe her letter and forme of speech and Protestants goe fare from the words at lest of Scripture and bring in a different yea quite opposit forme of speech Nether ought they to think this to be a small fault both because they boasting of the pure and expresse word of God ought also to keep the very letter thereof and not to reiect it and to vse the contrarie as also because the Apostle commandeth to auoide profane nouelties of words and to keepe the 1. Timoth. 6. 2. Timoth. 1. forme of holesome words which we haue learned of him which commandment they do not follow who forsake the Scriptures forme of speech and embrace the contrarie and finally because not onely the sense but also the words and forme of speech vsed by the Scripture did proceed from the holie Ghoste and therefore it is sacrilegious audacitie to reiect Gods words and Gods forme of speaking and to bring in mans words and fashion of speaking quite contrarie As if these new Ghospelers should teach God how to deliuer his mind or he ment to speake otherwise by them then he did by his Prophets Apostles and Euāgelists wherefore their impietie is not to be borne withall who when the Scripture most often and most plainly calleth the beleefe of wicked men or reprobats faith and neuer denieth it to be faith yet dare say that it Caluin 3. Instit c. 2. §. 10. is vnworthie the name of faith When the Scripture often times and most directly calleth the Eucharist the bodie of Christ and not once directly denieth it to be his bodie yet dare say it is not his bodie And the like they doe in many other matters wherin if they controll not the meaning of the holie Ghoste at least they correct his speech and reforme it according to the square of their new doctrin Far otherwise proceeded the holie Fathers who would not suffer so much as a letter or syllable of the holie Scripture to be altered And as S. Austin grauely aduertized Philosophers may speake as they please but we speake according Lib. 10. de Ciuit. c. 23. to a certaine rule lest licencie in words breed impious opinions of the thing which they signifie Yea Protestants them selues some times will seeme to be very carefull of the words and phrases of Scripture For thus speaketh Luther If the In Confutat Latomi f. 227 Scripture terme any thing sin beware thou beest not moued by any words of theirs who as if they could speake better deny it to be sin And Caluin There is to be taken out of Scripture a 1. Instit c. 13. §. 3. certaine forme of thinking speaking by which all the thoughts of our mynd and words of our mouth are to be examined Beza Ad defens Castell also I see that all godlie and learned Diuines haue euer taught that the holie Ghost gouerned not onely the mynd but also the tongue and pen in so much as concerning the wonders of God not onely nothing can be saied of any mā more truly or more habily but also nether so grauely nor so properly Likewise Bucer Prefat in Math. No wisdom of the flesh can reach to these misteries of the kingdome of God Therefore then we speake most plainly most perspicuously and most surely of matters of faith when we speake according to the rule and forme of Scripture And otherwhere we In Hospin part 2. Histor must learne of the Scripture and the holie Ghoste how to speake and think of euerie matter Wherefore the holie Ghost his formes of speaking ought not to be corrected according to the iudgment of our reason Thus they which if they and theires had followed we should not haue had so much speech contrarie to the Scripture 13. The fift and that no small cōmoditie is that by this worke wil be taken from ministers all their false pretense of Scripture and of the worde of God wherewith perpetually they crie that the Catholik
order of the matter did require that to be first proposed which alone is now to be disputed Fourthly whose is the faith whose is the Scripture Fourthly it is euident that if anie Protestant will notwithstanding all that hath beene saied iudge that Protestants are the true owners of Scripture rather then Catholiks he will giue that iudgment in a matter of such great moment which he would be ashamed to giue in a question of the least trifle in the world For who seing that one hath nine titles to a peece of ground of all which titles his aduersarie hath no pretence and that he hath as good if not farre better shew also of the tenth title as his aduersarie hath would not be ashamed to adiudge the land to his aduersarie and cast him out of possession who was actuall possessor when the matter came first in question was peacable possessor for manie ages was the ancienter possessor and of whose possession no Note this beginning can be found but from the true lord and from whom his aduersarie hath whatsoeuer he hath whose lawfull possession thereof all kinde of aduersaries do some time confesse and put his aduersarie in possession who can pretend no title but that which alone sufficeth not and which also for better agreeth to the ancient possessor If anie say that in wordly matters reason would giue iudgment for the ancient possessor but not in heauenlie or deuine matters as the Scripture is I demand what Scripture what worde of God teacheth vs to checke the light of reason concerning the true possession of the Scripture If none why then doe we not follow reason in this matter of fact concerning the true possession of Scripture as well as in others Besides this were to grante that the light of reason is in this matter with Catholiks against Protestants and consequently that to be a Protetestant one must first cast away reason euen in a matter which is vnder the reach of reason as is who are the true owners of the Scriptures Moreouer the very end of this Balance is no other then to shew that if we will follow the light of reason and true prudence we ought to imbrace the Catholik religion and reiect the Protestant and that to doe otherwise is to cast away reason and prudence and to become vnreasonable and imprudent men and to say that Christ hath giuen vs a Religion which is not onely aboue reason but euen contrarie to reason and that also in matters subiect to reason and that we can not become faithfull men but we must first become vnreasonable men not receaue his light of faith before we put out his light of reason wherewith he hath made vs like to him selfe and superiours to beasts Thus we see how farre in all reason and prudence Catholiks are aboue Protestants for the right claime or iust possession of holie Scripture Now let vs see in the rest of this booke how farre also they are aboue them for the letter or wordes of Scripture and in the second booke how farre they are aboue them for the true sense thereof A SVMME OF THE MORE MANIFEST CONtradictions betwene the expresse wordes of the holie Scripture and of Protestants with the Chapter and Article where they may be read more at large which will much serue to vnderstand and remember better those which follow CHAPTER II. OF GOD. SCRIPTVRE Thou are not a God that willeth iniquitie God willeth not iniquitie He willeth iniquitie Protestants God will haue iniquitie to be committed God willeth iniquitie with a hidden will He willeth sin He willeth sin to be done He would haue Adam to sin to fall to reuoult See more c. 2. article 1. Scripture Our iust lord in the middes thereof will not doe God doth not iniquitie iniquitie Protestants God worketh euill in vs The euils of sin are He doth iniquitie done by the effectuall working of God Dauids adulterie is properly Gods worke Iudas his treacherie is his proper worke as the vocation of S. Paul Pharao his crueltie is attributed to Gods counsell in no other sense then the Egiptians fauoure towards his people God procureth sin it selfe Se more c. 2. art 4. Scripture He God hath commanded no man to doe impiously God commaÌ„deth not to sin He commandeth to sin Protestants God biddeth Sathan goe to be a lying spirit By Gods commandment Sathan is a lying spirit God giueth him a plaine commandment to deceaue Sathan was sent to deceaue by the expresse commandment of God See art 6. Scripture God is not a tempter of euils and he tempteth no God tempeteth not to sin man Protestants God is the author of temptation God moueth He tempâ—eth to sin the offenders to sin pushed the Iewes to kill his Sonne stirreth vp the theefs will to kill driueth to sin by tempting inclineth the wills of wicked men into greeuous sins See more art 7. Scripture Thou hatest all that worke iniquitie Protestants God is angrie with the elect when they sinne but God hateth all that worke iniquitie He hateth not all such God iustifieth not the impious He iustifieth the impious neuer hateth them He hateth all iniquitie but not all in whome iniquitie is See art 9. Scripture He that iustifieth the impious is abhominable before God Protestants Seing God forbiddeth to iustifie the impious Prou. 17. can he be saied to do that rightly which him self forbiddeth Rightly Albeit we be wicked yet are we accounted of the lord for iust A wicked man may be pronounced iust according to the Ghospell Christ can iustifie such as are impious and want all good workes See more art 10. Scripture Against Aaron God being exceeding angrie God is angrie with the faithfull wheÌ„ they sin He is not angrie with theÌ„ God is pleased with good workes He is not pleased with them God is serued with good workes He is not serued with them he would haue destroied him Protestants God alwaies withouldeth his anger from the faithfull God is not angrie with sinners See art 11. Scripture VVe doe these thinges which are pleasing before him with such hostes God is pleased Protestants God careth not for workes we foolishly feigne that God is much delighted with our workes There is no such God which is delighted with our good workes To wash dishes and to preach is all one as for pleasing God See more art 13. Scripture By fastings and praiers seruing God day and night Protestants The true God is not serued with workes There is one only worship pleasing to God to wit true faith God is serued by faith only Faith is the onely true worship of God See art 14. Scripture Phinees stoode pacified and the slaughter ceased God is pacified by good workes He is not pacified by theÌ„ God will haue his commaÌ„dments kept He will not haue theÌ„ kept Protestants There is no such God that can be pacified with our good workes The workes which I do according to Gods law
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
AFFIRMETH. Exod. 4. vers 14. Our Lord being angrie at Moises saied c. God angered at Moises and Aaron Deuteronom 9. v. 20. Against Aaron also being exceeding angrie he would haue destroied him Michee 7. v. 9. I will beare the wrath of our lord because I haue sinned to him Roman 2. v. 9. Wrath and indignation tribulation and Gods wrath on all that doe euill anguish vpon euerie soule of man that worketh euill CATHOLIKS EXPRESSELY AFFIRME Catechismus ad Parochos in orat Dom. Albeit the act of sinne be past yet sinne remaineth by guilt and staine ouer which Gods anger euer hanging doth follow it as the shadow the bodie PROTESTANTS EXPRESSELY DENIE Luther in c. 42. Gen. to 6. fol. 575. Nether must we beleiue him when he is angrie For in deed Christ that is God incarnate is not angrie Doth he not seeme to be angrie No surely he is not angrie Nor suffer thy selfe to be so persuaded for it is not true but God but feignedlie angrie feigned anger In c. 3. Galat. to 5. fol. 336. Follow not the iudgment of reason which saieth that God is angrie with sinners Et in argum Epistolae fol. 272. Thou canst not be saued vnles thou forget the law and determine certainly in thy hart Not angrie with sinners that there is no law or anger of God but mere mercie and grace for Christs sake Caluin 3. Instit cap. 4. § 31. God is not so rigorous in his iudgmeÌ„t of chastyzing the faithfull as he becometh angrie § 32. God alwaies withhouldeth his anger from the faithfull Item Neuer angrie with the faithfull Nether hindreth it that the lord is often saied to be angrie with his Saintes when he chastizeth their sinnes For that is not ment of Gods counsell or affection when punisheth but of the vehement feeling of sorrow wherewith they are affected who sustaine how litle soeuer of his seueritie CONFERENCE OF THE FORESAIED WORDS Scripture expressely saieth that God was angrie with Moises exceeding angrie against Aaron had wrath against Micheas and that wrath and indignation is vpon euerie soule that worketh euill The same say Catholiks Protestants expressely saye that God is not angrie with sinners is not angrie indeed his anger is not true but feigned hath anger but mere grace and mercie alwaies withhouldeth his anger from the faithfull that what is saied of Gods anger against the faithfull is not meÌ„t of his mynd but of their feeling of his chastisment Which are so opposite to the holie Scripture as euen Protestants some times confesse See lib. 2. c. 30. ART VIII WHETHER GOD DOTH punish sinners for sinnes past SCRIPTVRE EXPRESSELY AFFIRMETH. Genes 3. vers 17. God saieth to Adam Because thou hast God punished Adam and Euer for sinne post heard the voice of thy wife and hast eaten of the tree whereof I commanded thee that thou shouldest not eate cursed is the earth in thy worke with much toiling shalt thou eate thereof all the dayes of thy life 2. Kings 12. vers 14. Our lord hath taken away thy sinne Also Dauid thou â—halt not dye Neuerthelesse because thou hast made the enemies of our lord to blaspheme for this thing the sonne that is borne to thee dying shall dye Ihon. c. 5. v. 14. Iesus saied to him Behould thou art made whole sinne no more lest some worse thing chance to thee CATHOLIKS EXPRESSELY AFFIRME Card. Bellarmin l. 2. de Paenitent c. 2. We see that the punishment inflicted vpon Dauid had respecte to that which was past rather then to that which was to come PROTESTANTS EXPRESSELY DENIE Caluin 3. Inst cap. 4. § 33. Whiles the reprobates are scourged of God with whippes they begin in some sorte to taste the punishments of his iudgment But his children are beaten with God punisheth not his children for sinnes past rods not for to paye to God the penaltie of their offences but to increase thereby in repentance Wherefore we gather that they respect more the time to come then the time past Et § 30. What I pray you had Christ done for vs if yet punishment were exacted for sinne Zanchius de Perseuerant q. 1. c. 2. This is most certaine that God neuer imputeth sinne to the elect The same say others as we shall see hereafter c. 16. art 1. CONFERENCE OF THE FORESAIED WORDS Scripture expressely saieth that Adam was punished because he had eaten of the aple and Dauid because he had made Gods enemies blaspheme The same say Catholiks Protestants expressely say that Gods children are not punished for sinne past that no sinne is imputed to the elect That no punishment is exacted of vs for sinne And hitherto we haue seene that the Scripture teacheth vs how God carieth him selfe towards sinnes and sinners plaine contrarie to that which Protestants teach Now we will see the like touching good workes ART XIII WHETHER GOD REGARD good workes or be delighted with them SCRIPTVRE EXPRESSELY AFFIRMETH. Genes 8. v. 20. Noë built an altar to our lord and taking of all cattle and foules that were cleane offered holocausts vpon Noes sacrifice a sweet smell to God the altar and our lord smelled a sweet sauour 4. Kings c. 22. v. 2. And he Iosias did that was liked before our Lord. Malachie 3. v. 4. And the sacrifice of Iuda and Hierusalem Sacrifice pleaseth God shall please our lord Actes 10. vers 4. And he saied to him Thy praiers and thy almes deeds are ascended into remembrance in the sight of God Hebrewes 13. ver 16. And forget not beneficence and communication for with such hostes God is promerited Or as the Greek hath is pleased 1. Ihon. 3. v. 22. We do those things which are pleasing before him CATHOLIKS EXPRESSELY AFFIRME Card. Bellarmin l. 4. de Iustificat c. 15 The seuenth testimonie is taken out of those places of Scripture which teach that the workes of the iust do please God And l. 5. c. 2. He saieth that the sense of the forecited words Hebr. 13. is this With such hostes God is delighted or God is pleased with such hostes PROTESTANTS EXPRESSELY DENIE Luther de Captiuit Babilon to 2. fol. 69. Nether can God careth not at all for workes we any time deale otherwise with God then by faith in the word of his promise He careth nothing at all for works nor needeth them by which we are to deale rather with men and with our selues Et Postilla in Domini 1. Aduentus fol 8. God careth Respecteth not yea loatheth them not for workes In festo S. Stephani fol. 376. God respecteth not workes We foolishly feigne that God is much delighted with our workes whereas he greatly loatheth them In festo Assumpt fol. 435. Truly workes are of no accounte before God In cap. 1. Ionae to 4. fol. 411. The Papists haue a conceit of God as if he were a God that is delighted and may be appeased with our good No God that is delighted with
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
and knowledge of tōgues and attētiue reading And p. 138. Vnderstanding is common to all that haue any iudgment but to knowledge there is need of the externall illustration of the holie Ghost by reason of the blindnesse of mans iudgment The same say all Protestants who teach as we haue seene in the former article that the Scripture is cleare THE CONFERENCE Scripture expressely saieth that prophecie that is vnderstanding of Scripture is not made by priuat interpretation that to know the misteries of the kingdome of heauē is giuen to some as a peculiar guift not common to all that Christs disciples had need to haue their vnderstanding opened by him for to vnderstand the Scriptures The same say Catholiks Protestants expressely say that the Scripture may be known by onely reading that to know what the Prophets or Apostles thought of euerie article of our religiō we need but a meane wit knowledge of tongues and attentiue reading That Scripture may be vnderstood without faith and without any peculiar light of the holie Ghost that to vnderstand the sense of the letter there is priuiledge of the Church that neuer so wicked men may know the trueth of the Scripture Which are so contrarie to Scripture as diuers Protestants confesse it See libro 2. cap. 30. ART III. WHETHER THE GHOSPEL be a law or containe any law SCRIPTVRE EXPRESSELY AFFIRMETH. Matth. 11. v. 30. My yoake is sweet and my burdē light c. 28. Christs Ghospell cōtaineth laws and precepts v. 19. Teach ye all nations baptizing them c. teaching them to obserue all things whatsoeuer I haue commanded you Ihon 15. v. 14. You are my freinds if you doe the things that I command you Galat. 6. v. 2. Beare ye one an others burdens and so ye shall fulfill the law of Christ The same is euident by other places which shal be cited in the two next articles and by the laws of baptisme and the Euchariste which are in the Ghospel Romans 2. v. 16. God shall iudge secrets of men according to my Ghospel Apocal. 14. v. 6. And I saw an other Angel flying through the middest of heauen hauing the eternall Ghospell to euangelize to them that sitte vpon the earth saying with a loud voice Feare our Lord c. CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 4. de Iustif c. 2. The Ghospel containeth laws properly so called PROTESTANTS EXPRESSELY DENIE Luther de votis to 2. fol. 271. They know not the Ghospell The Ghospell is no law whiles they make a law of it Postilla in Dom. 3. aduentus fol. 36. None of thy workes must follow the Ghospell for it is not a law which requireth workes but onely faith because in it nothing is done but that Gods grace is offered and promised Confessio Wittenberg c. de Euangelio Vnlesse ye take the name of the law generally for doctrine certainly the Ghospell of Christ is not properly a law The same saieth Pareus in Galat 6. lect 71. Perkins in Gal. 6. to 2. The Ghospell must no wayes be called a new law So also Beza cont Sanct. Apol. 1. p. 305. Mart. in Rom. 7. p. 375. in 8. Melancthon in Disput to 4. p. 490. The ould testament is a law the new testament is no law The same say others as appeareth by what hath beene rehearsed cap. 3. art 7. and shal be more in the twoe next articles THE CONFERENCE Scripture expressely saieth that the Ghospell of Christ is a yoake and burden that therein he commandeth some things that Christ hath a law that he commanded the receauing of baptisme and the Euchariste that men shal be iudged according to the Ghospell that the eternall Ghospell commandeth men to feare God The same say Catholiks Protestants expressely say that the Ghospell is no law no waies to be called a new law the new testament no law the Ghospell properly no law vnlesse by law you meane doctrin that it is no law that requireth workes ART IV. WHETHER THE GHOSPELL doth preach pennance and good workes SCRIPTVRE EXPRESSELY AFFIRMETH. Mathew 3. vers 2. Ihon Baptist thus began his preaching The Ghospell commandeth pennance of the Ghospell Doe pennance for the kingdome of heauen is at hand Matth. 4. v. 17. From that time Iesus began to preach and to say Doe pennance for the kingdome of heauen is at hand Luc. 5. v. 23. I came not to call the iust but sinners to pennance c. 24. v. 26. It behoued Christ to suffer and to rise from the dead the third day and pennance to be preached in his name and remission of sinnes vnto all nations Actes 2. vers 38. S. Peter thus preached the Ghospell Doe pennance and be euerie one of you baptized And S. Paul c. 17. v. 30. God now denounceth vnto men that all euerie where doe pennance CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 4. de Iustif c. 2. The Ghospell threatneth wrath and indignation to them who do not receaue our Sauiour nor do pennance PROTESTANTS EXPRESSELY DENIE The Diuines of Targa apud Hospin in Concordia discordi The Ghospell properly is no preaching of pennance fol. 66. If the Ghospell be simply and properly taken for preaching to wit of the grace of God in Iesus Christ then it is no preaching of pennance but oney a preaching of remission of sinnes The like teach others ib. fol. 104. And the Diuines of Onely cōmandeth to beleiue Berga ib. fol. 140. The Ghospell teacheth and commandeth onely to beleiue in Christ Luther Postilla in die Natiuit fol. 60. We read and heare nothing preached in the Ghospell but mere grace and mere bountie In die Ascensionis fol. 264. I often times saied that the Ghospell cannot abide that workes be preached how good or great soeuer they be And in Inst de Moise fol. 449. The The Ghospell telleth not what it to be done or omitted Ghospell preacheth not to vs that this or that is to be done or omitted or exacteth any things of vs. The Diuines of Saxonie apud Schusselb tom 7. Catal. Haeret. p. 803. condemne Maior because he would haue the Ghospell properly taken to be a preaching of pennance and remission of sinnes Kemnitius in locis tit de Iustif p. 222. If we say that the Proper doctrin of the Ghospell is not of newnesse of life proper doctrin of the Ghospell is not onely of faith in the free promisses for Christ but also of newnesse of life or good workes then streight it followeth that good workes also enter into iustication as a partiall cause And pag. 224. Who would haue the the Ghospell properly so termed to containe not onely the promise of grace but also the doctrin of good workesse such vnderstand not what they say For by this means the difference of the law and the Ghospell is confounded Liber Concordiae 1. c. 5. p. 594. We reiect as false and pernicious Doctrin that the Ghospell properly is a preaching of pennance The Ghospell requireth not workes and not onely
a preaching of the grace of God The like hath Gesnerus in Compendio loco 15. Gerlachius to 2. disp 13. The law requiring workes properly belongeth not to the Ghospell Againe It is truely saied that not the Ghospell but the law requireth workes Lobechius Disput 9. The word of the Ghospell sheweth not what is to be done by working but what we must beleiue Caluin in Rom. 10. ver 8. As the law exacted workes the Ghospell requireth nothing else but that men bring faith to receaue Gods grace The like hath Beza in Catechismo compend and others THE CONFERENCE Scripture expressely teacheth that Ihon Baptist Christ and the Apostles begā the preaching of Ghospell by preaching pennance that Christ came to call sinners to pennance that pennance and remission of sinnes are to be preached in his name that God in the Ghospell denounceth to all mē that they doe pennance And the Ghospell euery where preacheth good workes The same say Catholiks Protestants expressely say that the Ghospell properly taken doth not preach pennance that the Ghospell commandeth onely to beleiue in Christ requireth nothing but faith sheweth not what is to be done or vndone but what is to be beleiued that it requireth not workes cānot abide that workes be preached whatsoeuer they be preacheth not that this or that thing is to be done preacheth not newnesse of life or good workes containeth not doctrin of Good workes Which are so contrarie to Scripture as some Protestants confesse it See l. 2. c. 30. ART V. WHETHER THE GHOSPELL do reproue sinne SCRIPTVRE EXPRESSELY AFFIRMETH. Rom. 1. v. 17. For the iustice of God is reuealed in it Gospell The Ghospell reproueth sinne by faith into faith v. 18. For the wrath of God from heauen is reuealed vpon all impietie and iniustice c. Ihon. 16. v. 8. And when he the Paraclet is come he shall argue the world of sinne and of iniustice The same teach the places cited in the former article and others wherein the Ghospell commandeth men to abstaine from sinne and threatneth punishment thereto CATHOLIKS EXPRESSELY AFFIRME D. Stapleton Roman 1. vers 18. Absurdly and impiously is saied that it belongeth not to the ministerie of the Ghospell to reproue sinne PROTESTANTS EXPRESSELY DENIE Luther Concordiae cap. 5. pag. 593. When the law and The Ghospell reproueth not sinne the Ghospell are compared together we beleiue each and confesse that the Ghospell is not a preaching of pennance reprouing sinne but that properly it is nothing els but a most ioyfull message and a preaching full of comfort not reprouing or terrifying Luther Postilla in die Om. Sanct. fol. 441. The law commandeth Dot not threaten threatneth and vrgeth the Ghospell maketh no threats nor pusheth on Schusselb to 4. Catal. Haeret. p. 209. The Ghospell properly speaking doth reproue no sinne but this is the proper and most proper office of the law Caluin 2. Instit c. 10. § 4. The Ghospells preaching pronounceth nothing els but that sinners through the fatherly goodnes of God are iustified without their merit Beza in Rom. 1. v. 18. To reproue sinne rather belongeth to the ministerie of the law then of the Ghospell THE CONFERENCE Scripture expressely teacheth that in the Gholpell Gods anger is reuealed vpon all iniustice that the spirit of the Ghospell reproueth sinne The same say Catholiks Protestants expressely teach that to reproue sinne rather belongeth to the ministerie of the law then of the Ghospell that the Ghospell properly taken reproueth not sinne but is nothing els but a message of ioy and comfort that to reproue sinne is the proper office of the law Which is so opposite to the Scripture as some times Protestants confesse it See l. 2. c. 30. ART VI. WHETHER THE GHOSPELL promiseth saluation with condition of good workes SCRIPTVRE EXPRESSELY AFFIRMETH. Mathew 19. vers 17. If thou wilt enter into life keepe the The Ghospell promiseth saluation vpon condition of Workes commandments Luke 13. vers 3. Vnlesse you haue pennance you shall all likewise perish Roman 8. vers 13. If you liue according to the flesh you shall die Hebrews 10. v. 36 For 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 Ihon 3. v. 5. Vnlesse a man be borne againe of water and the spirit he cannot enter into the kingdome of God c. 6. v. 53. Vnlesse ye eate the flesh of the Sonne of man and drinke his blood ye shall not haue life in you c. 15. v. 10. If you keepe my precepts you shall abide in my loue CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 6. Can. 20. If anie shall say that a man iustified and neuer so perfect is not bound to keepe the commandments of God and the Church but onely to beleiue as if the Ghospell were an absolute and bare promise without condition of keeping Gods commandments be he accursed PROTESTANTS EXPRESSELY DENIE Apol. Conf. Augustan fol. 60. Doth not the Ghospell promise remission of sinnes and saluation euen to those that haue no good workes at all ib. in resp ad arg If remission of sinnes do depend of the cōdition of our workes it wil be altogether vncertaine Luther in Colloq Mensal apud Vlemberg causa 5. The Ghospell promiseth saluation without condition of workes Whosoeuer saieth that the Ghospell requireth workes to saluation is a lyer Perkins in Gal. 3. to 2. The Ghospell offereth and giueth life freely without condition of anie worke and requireth nothing but the acceptance of the thing offered Willet Controu 19. quaest 1. pa. 1012. The Ghospell and the law are twoe distinct things The law saieth Doe this and thou shalt be saued The Ghospell Beleiue onely and it sufficeth vnto life Adamus Francisci in Margarita Theol. loco 8. The promisse of the Ghospell is not conditionall Gerlachius to 2. disput 13. The promisses of the Ghospell are not conditionall but absolute in respect of workes The Diuines of Saxonie in Colloq Aldeburg Scripto 6. p. 134. The promises of the law are conditionall because they propose reward with condition of obedience But the promises of the Ghospell are not conditionall but free Caluin in Antidot Concil Sess 6. Con. 20. In that the Ghospell differeth frō the law because it promiseth life by faith and not vnder the condition of workes as the law doth And 3. Instit c. 11. § 17. The promises of the Ghospell are free and relie vpon the onely mercie of God whereas the promises of the law depend of the condition of workes Peter Martyr in Rom. 11. We denie that Gods testament of remission of sinnes in Christ hath anie condition adioyned Pareus l. 4. de Iustif c. 1. The Ghospell properly is the doctrine of grace so it requireth onely the condition of faith And c. 2. The Ghospell strictly and properly hath promises of saluation vnder the onely condition of faith and
threats of death vnder the onely condition of incredulitie Those promises and threats alone are proper to the Ghospell and Euangelicall all others are mixt partely euangelicall partely legall THE CONFERENCE Scripture expressely teacheth that if we will enter into life we must keepe the commandements that patience is necessarie for to receaue the promise that without holines no man shall see God that to be baptized and to eate the flesh of Christ is necessarie to life that vnlesse we haue pennance we shall perish that if we liue according to the flesh we shall die The same say Catholiks Protestants expressely teach that the Ghospell promiseth saluation euen to those that haue no good works at all that it requireth no good workes to saluation offereth life without condition of anie worke that the promises of the Ghospell are absolute in respect of workes are not conditionall that the Ghosdell requireth onely the acceptance of the thing offered requireth onely beleife to life onely the condition of faith Which are so contrarie to Scripture as some times the Protestants themselues confesse it See lib. 2. c. 30. ART VII WHETHER THE GHOSPELL be contrarie to the law SCRIPTVRE EXPRESSELY DENIETH. Rom. 3. v. 31. Do we then destroie the law by faith God forbidde The Ghospell not contrarie to the law but we do establish the law Gal. 3. v. 21. Was the law then against the promises of God God forbidde Mathew 5. vers 18. Do not thinke that I am come to break the law or the Prophet I am not come to breake but to fulfill CATHOLIKS EXPRESSELY DENIE S. Thomas 1. 2. quaest 17. art 3. Something is contained in an other by power as the whole tree is contained in the seed and after this manner the new law is contained in the ould PROTESTANTS EXPRESSELY AFFIRME Confessio Heluet. c. 13. The Ghospell truely is opposite to It is cōtrarie to the law the law For the law worketh wrath and denounceth maledictiō the Ghospell preacheth grace and benediction Illyricus in Sacrae Scripturae part 2. tract 1. eol 10. There are twoe kinds of doctrins the law and the Ghospell and they of themselues and of their nature truely contrarie Col. 11. This surely is the key of all the Scripture and Diuinitie to know that in Twoe maie◠to heauen those contrarie it is cōtained a twofould kind of doctrine and a double way of saluation which are of themselues plainly contrarie the one to the other Col. 39. The law and the Ghospell of themselues wholy fight one with the other These doctrins fight but the law being the inferiour yeeldeth to the Ghospell the superiour and so the one contradictorie falling the other obideth true And Tract 6. col 547. 551. he saieth that the Ghospell correcteth the law Luther in Gal 4. f. 373. Let the godlie learne that Christ and the law are twoe contrarie all together incompatible Scusselburg tom 7. Catal. Haeret. p. 446. True it is Entire and perfect obedience is necessarie to saluation for the Lord himselfe hath saied If thou wilt enter into life keepe the commandments But contrariwise there is full power giuen to me to Protestants mittigate the rigour of the law interprete or mitigate this rigour Wherefore I interprete and mitigate it thus Perfect obedience is necessarie to one that is to be saued to wit ether his owne or an other mans And p. 446. saieth that the Ghospell correcteth and amendeth the sayings of the law Caluin 2. Instit c. 9. § 4. Paul maketh the iustice of the law and the Ghospell contrarie one to the other Vallada in Apolog. cont Episcop Luzon c. 30. Luther speaketh not simply of Moises but of Moises opposite to Iesus Christ that is of the law opposite to the Ghospel And seing al Protestants thinke that the doctrin of the law is this Our keeping of the law is necessarie to saluation and the doctrine of the Ghospell this Our keeping of the law is not necessarie to saluation they must needs all say that the doctrine of the Ghospell is quite contrarie or contradictorie to the doctrine of the law Whereupon Beza de Praedest cont Castel vol. 1. p. 393. writeth in this sorte These are contrarie vnlesse you doe all these things you shall die and Albeit you do them not yet if you beleiue you shall liue Whereof the first they say is the doctrine of the law the second of the Ghospell THE CONFERENCE Scripture expressely saieth that the faith of the Ghospell doth not destroie but establish the law that Gods promises are not against the law that Christ came not to breake the law The same say Catholiks Protestants expressely say that the Ghospell is truely opposite to the law that the law and Ghospell are twoe doctrins of their nature truely contrarie plainly contrarie and fight one with the other that the Ghospell correcteth the law that the iustice of the law and of the Ghospell is contrarie one to the other and that this is the key of all Protestant diuinitie and that Protestants haue full power to mittigate the rigour of Gods law Which are so contrarie to Scripture as Protestants some times confesse it See l. 2. c. 30. ART VIII WHETHER THE LAW OF Moyses did command faith in Christ SCRIPTVRE EXPRESSELY AFFIRMETH. Ihon 1. v. 45. Him whome Moises in the law and the Prophets Moises in the law wrote of Christ wrote of we haue found Iesus the sonne of Ioseph of Nazareth c. 5. v. 45. For if you did beleiue Moises you would perhaps beleiue me also For of me he hath written Luc. 24. v. 27. And beginning from Moyses and all the Prophets Written of Christ in the law he did interprete to them in all the Scriptures the things that were concerning him And v. 44. All things must needs be fulfilled which are written in the law of Moises and the Prophets and the Psalmes of me Act. 3. v. 22. Moises indeed saied That a Prophet shall the Lord your God raise vp to you of your brethren as my selfe Him Moises commanded to beare Christ you shall heare according to all things whatsoeuer he shall speake to you c. 26. v. 23. Saying nothing besides those things which the Prophets did speake should come to passe and Moises if Christ were passible c. See c. 28. v. 23. CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. lib. 4. Iustif c. 4. Euerie where in the Ghospell we read that diuers misteries were fulfilled in Christ because it was so written in the law and Prophets PROTESTANTS EXPRESSELY DENIE Perkins in Gal. 3. to 2. The Ghospell requireth faith in Christ The law knew not Christ The law of Moises commanded not faith in Christ The law teacheth not faith in Christ the Mediatour God and man which faith the law neuer knew Pareus l. 1. de Iustif c. 16. Faith is no worke of the law for the law of Moises commandeth not faith in Christ And l. 2. c. 4. The law knoweth nothing
more in my Latin booke art 6. THE CONFERENCE Scripture expressely saieth that euerie one and whosoeuer dimisseth his wife and marrieth an other committeth aduoutrie that a woman parted from husband must be reconciled to her husband or remaine vnmarried that she is bound to the law of marriage so longe as her husbād liueth that man cannot separate those whome God hath ioyned The same say Catholiks Protestants expressely say that who hauing put away his wife for adulterie marrieth an other doth not commit aduoutrie that one may marrie againe for aduoutrie for malitious forsaking for deniall of coningall dutie for incitation to wickednesse for leprosie that whordome dissolueth marriage that one may haue ten or more fugitiue wiues at once that if the Mistresse will not the Maide may be called ART VII WHETHER THEY WHO lie a dying are to be anointed with oile SCRIPTVRE EXPRESSELY AFFIRMETH. Iames 5. v. 14. Is anie man sick among you Let him bring in the preistes of the Church and let them pray ouer him anoiling The sick are to be anointed with oile him with oile in the name of our Lord praier of faith shall saue the sicke and our Lord shall lift him vp and if he be in sinnes they shal be remitted CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 14. Can. 2. If anie shall say that the holie anoiling of the sicke giueth not grace nor remitteth sinnes nor lightneth the sicke but that is now ceased as if in ould time is had beene onely the grace of curing be he accursed PROTESTANTS EXPRESSELY DENIE Confessio Saxonica art 19. That which is now called extreme Not to be anointed with oile vnction is now a spectacle full of superstition Confess Heluet. c. 19. calleth it a deuise of man Et Confess Writemberg An vnprofitable and idle ceremonie Caluin 4. Institut c. 19. § 18. Of the same nature is the anoiling of the sick to wit an histrionicall hipocrisie It pertaineth not now to vs. Beza in Confess c. 7. sect 11. The sacrament of anoiling is idle and vaine and now altogether superstitious Hospinian part 2. Histor f. 23. The preists were commanded that they should not anoile those that dyed for that was superstitious and contrarie to the expresse word of God THE CONFERENCE Scripture expressely saieth that those thall lie a dying are to be anoiled with oile and it promiseth remission of sinnes to them The same say Catholiks Protestants expressely say that this anoiling pertaineth not to vs that it is hypocrisie an idle and vaine ceremonie and contrarie to the expresse word of God ART VIII WHETHER THE SACRAments of the ould law were of equall vertue with oures SCRIPTVRE EXPRESSELY DENIETH. Hebr. 10. v. 1. For the law hauing a shaddow of good things to Sacraments of the ould law shadows of the new come not the very image of the things c. Coloss 2. vers 17. Let no man therefore iudge you in meate or in drinke or in parte of a festiuall day or of the new moone or of the Sabboths which are a shaddow of things to come but the bodie Christs CATHOLIKS EXPRESSELY DENIE Councel of Trent Sess 7. cap. 2. If anie shall say that the very sacraments of the new law do not differ from the Sacraments of the ould law but because they be other ceremonies and ether rites be he accursed PROTESTANTS EXPRESSELY AFFIRME Whitaker l. 8. cont Dureum sect 39. Paul expressely teacheth Equall to the Sacraments of the new law that the Israelites had the same sacraments in substance which Christ deliuered vnto vs. Confessio Heluet. c. 19. For so much as belongeth to that which is the cheefe and the substance in the sacraments the sacraments of both people were equall Lutherus l. de Captiuit to 2. fol. 75. It cannot be that the new sacraments do differ from the ould sacraments Caluin 4. Institut cap. 14. § 23. The Apostle speaketh not more honorably of them then of these In the sacraments he maketh them equall to vs. Whatsoeuer he gaue vs in the Sacraments the same the Iewes in ould time receaued in theirs what vertue ours haue the same also they felt in theirs Beza ad Repetit Sanctis c. 8. p. 30. Vnlesse with the Apostle you make the ould sacraments the same indeed there wil be litle or no difference at all betweene the true God and the false God of Marcion THE CONFERENCE Scripture plainely saieth that the Sacraments of the ould law differed from the sacraments of the new as much as a shaddow differeth from the image or from the bodie it selfe The same say Catholiks Protestants plainely say that in substance they were the same were equall did not differ that what vertue we receaue in our Sacraments the Iewes felt the same in theirs THE SVMME OF THIS CHAPTER OF the other Sacraments The things which haue be declared in this chapter do euidently demonstrate how differently Protestāts thinke of the other Sacraments from the holie Scripture For the Scripture together with Catholiks teacheth that Preists forgiue sinnes that sinnes are to be confessed to men that grace is giuen by Imposition of hands that hands are to be imposed vpon those that are baptized that Matrimonie is a Sacrament that one wife being put away it is not lawfull to marrie an other that those who lie a dying are to be anointed with oile that our Sacraments are more excellent then those of the ould law All which are denied of Protestants They also shew that Protestants in this matter also keepe their ould custome and steale from Preists power to forgiue sinnes steale away the necessitie of confessing sinnes to men from the baptized they steale imposition of hands and from the imposition of hands vertue to giue grace from Matrimonie also they steale the nature of a Sacrament and the indissolubilitie thereof from those that die their anoiling and from all our Sacraments their excellencie and vertue aboue the Sacraments of the ould law And thus farre of the Sacraments Now touching Faith CHAPTER XII OF FAITH ART I. WHETHER FAITH BE A WORKE or to beleiue be to doe SCRIPTVRE EXPRESSELY AFFIRMETH. I HON. 6. v. 28. 29. They saied therefore to him Faith is a worke what shall we doe that we may worke the workes of God Iesus answered and saied to them This is the worke of God that you beleiue in him whome he hath sent Act. 16. vers 30. The Gailer saied to S. Paul and Hilas Maisters what must I doe that I may be saued But they saied To beleiue is to doe Beleiue in our Lord Iesus and thou shalt be saued and thy house Iames 2. v. 19. Thou beleiuest that there is one God Thou doest well CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Ioan. 6. v. 30. The worke of faith because it is a worke of man wherewith he beleiueth and giueth glorie to God is an actiue and free worke PROTESTANTS EXPRESSELY DENIE Luther de Captiuit Babilon to 2. fol. 71. Faith is no
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
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
CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Ioan. 20. v. 28. The Ghospell doth plainely teach the Fathers plainely confirme that Thomas was incredulous and an infidell C. Bellarm. l. 3. de Iustif c. 14. Faith once had may be lost PROTESTANTS EXPRESSELY DENIE Whitaker l. 8. cont Dur. sect ect 48. True faith which is proper to the elect can neuer be lost Et Contr. 2. q. 5. c. 7. We say that True faith neuer lost faith once gotten can neuer be lost Perkins in Gal. 1. to 2. Where this faith truely is it is neuer extinguished or quite abolished Willet Contr. 19. q. 3. p. 1010. Our sentence is that he which once hath receaued a true liuelie faith can neuer finally fall away nether can that faith vtterly perish or faile in him Caluin in Ioan. 20. vers 28. thus writeth of S. Thomas Faith was not in him vtterly extinct Faith which seemed to be S. Thomas lost not his faith abolished lay as it were ouerwhelmed in his hart In Math. 13. v. 10. It is impossible that faith which he hath once grauen in the hart of the godlie should vanish and perish In Lucae 17. v. 13. Liuelie faith neuer dieth Et 3. Instit c. 2. § 21. We auouch that the roote of faith is so putt out of a faithfull brest that her light is neuer so putt out or choaked but that it lieth as it were vnder the embers Beza in Ioan. 6. v. 37. True faith and proper to the elect neuer falleth indeed quite away In Colloq Montisbel p. 380. Who is once indued of God with true faith can neuer leese it more In Confess c. 4. sect 20. I affirme that he who once in all his life felt a certaine testimonie of true faith ought to be secure that it not onely remaineth but also shall remaine to the end euen then when those times shall come as it seemeth to be vtterly wanting Zuinglius in Lucae 9. to 4. None can fall from true faith None can fall from faith Bullinger Serm. 5. de Fide True faith can nether faile nor be extinguished Zanchius de Perseuerant to 7. col 128. It followeth that no true Christian euer failed from faith or can faile Pareus de Iustif l. 3. c. 15. Faith which faileth is not true faith but apparent and hypocriticall Piscator apud Vorstium in Parascene cap. 9. It cannot be by any means that those which beleiue should leese their faith THE CONFERENCE Scripture plainely saieth that S. Thomas for a time was incredulous not faithfull did not beleiue that some reuolt from faith departe from faith make shipwrak of faith erre from faith The same say Catholiks Protestants plainely say that faith in S. Thomas was not quite extinct that it lay hidde in his hart that true faith can neuer be lost neuer extinguished or quite abolished that liuelie faith neuer dieth that none can falle from time faith that who once hath felt true faith may be sure that it will euer remaine with him euen then when it seemeth to be vtterly wanting that who beleiueth can by no means leefe faith Which are so opposite to Scripture as some Protestants confesse it See l. 2. c. 30. ART XXIV WHETHER REWARD be giuen to Faith SCRIPTVRE EXPRESSELY AFFIRMETH. Ioan. 3. v. 36. He that beleiueth in the Sonne hath life euerlasting Reward to faith but he that is incredulous to the Sonne shall not see life but the wrath of God remaineth vpon him Ioan. 16. v. 27. For the Father himselfe loueth you because you God loueth vs because we beleiue haue loued me and haue beleiued that I came forth from God c. 20. v. 29. Blessed are they that haue not seene and haue beleiued Math. 15. v. 28. O Woman great is thy faith Be it done to the as thou wilt Or as S. Mark hath c. 7. v. 29. For this saying Goe Faith obtaineth the promises thy way The Diuell is gone out of thy daughter Hebr. 11. v. 33. Who by faith ouercame kingdomes obtained promises CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Ioan. v. 30. The act of faith because is is an act of man wherewith he beleiueth and giueth glorie to God is an actiue and free worke and therefore may be rewarded as Abrahams faith was rewarded PROTESTANTS EXPRESSELY DENIE Zuinglius in 2. Cor. 5. tom 4. Not that there is reward of No reward of faith workes or of faith but c. Caluin in Ioan. 6. v. 29. Faith is a passiue worke if I may so speake to which no reward can be rendred Piscator in Thes loco 16. It is quite repugnant to faith to be meritorious Of the same mynd are they who as we reported before say that faith is defectuous sinfull polluted and like to a leprous and scabbie hand For boubtles such a thing deserueth no reward THE CONFERENCE Scripture plainely saieth that they who beleiue are blessed haue euerlasting life as they who beleiue not haue eternall death that men are loued of God because they beleiue that the womans daughter was cured by her faith that by faith Saintes obtaine the promises The same say Catholiks Protestants plainely say that there is no reward of faith that no reward can be rendred to it that merit is quite contrarie to the nature of it ART XXV WHETHER THE FAITH OF them who touched the hemme of Christs garment or theirs who touched the shaddow of S. Peter and napkins of S. Paul was pure and good SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 9. v. 21. She saied within her selfe If I shall touch onely his garment I shall be safe But Iesus turning and seing her saied The Hemorroissa her faith was good Haue a good hart daughter thy faith hath made thee safe c. 14. v. 36. And they besought him that they might touch but the hemme of his garment and whosoeuer did touch were made hole Act. 5. v. 15. And the multitude of men and weomē that beleiued Who touched Christs hem in our Lord was more increased so that they did bring forth the sick into the streets and laied them in bedds and couches that when Peter came his shaddow at least might ouer shaddow any of them and they all might be deliuered from their infirmities Act. 19. v. 11. And God wrought by the hand of Paule miracles And S. Pauls napkins not common so that there were also brought from his bodie napkins or hankerchefs vpon the sick and the diseases departed from them and the wicked spirits went out CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Math. 9. v. 21. Christ himselfe affirmeth that this fact of hers proceded of faith sauing Thy faith hath made the safe and health streight following this fact doth shew euidently that she thought this and touched Christ garment vpon an excellent and strong faith PROTESTANTS EXPRESSELY DENIE Caluin in Math. 9. v. 21. It may be that some errour and vice Some errour in the womans faith was mingled with the womās faith Againe That
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
27. Without doubt he saieth that glorying is excluded because we can bring forth nothing that is our owne which is worthie of the approbation or commendation of God Againe When we come to the rule of faith all All glorying in workes cast downe glorying of workes is cast downe The like he hath 3. Instit c. 14. § 16. and 17. Peter Martyr in Rom. 3. The will of God taketh great care All glorying excluded of this that all glorying be excluded from vs. Againe Seing God will haue glorying excluded it is cleare how much they erre who maintayne merits In c. 4. It cannot be that any haue glorie before God THE CONFERENCE Scripture plainely saieth that we may glorie in God that euerie one shall haue glorie in himselfe that they to whome we haue done well shal be our glorie before God that our glorie is the testimonie of our conscience The same say Catholiks Protestants plainely say that all glorie of workes is cast downe that all our glorying is excluded that we can haue no glorie before God that in workes there is neuer so litle wherevpon to glorie but rather to be ashamed ART X. WHETHER ALL GOOD workes be equall before God SCRIPTVRE EXPRESSELY DENIETH. Mathew 22. vers 38. Thou shalt loue thy Lord thy God The greatest commandment from thy whole hart c. This is the greatest and first commandment Luc. 10. v. 42. Marie hath chosen the best parte The best parte Well and better 1. Cor. 7. v. 38. Therefore both he who ioyneth his Virgin in matrimonie doth well and he who ioyneth not doth better cap. 12. v. vlt. And yet I shew you a more excellent way cap. 13. v. 13. And now there remayne faith hope charitie these three but the greater of these is charitie CATHOLIKS EXPRESSELY DENIE D. Stapleton in 1. Cor. 7. v. 38. To ioyne in marriage is good not to ioyne is better Could the latter be preferred before the former in more plaine words PROTESTANTS EXPRESSELY AFFIRME Tindal in Fox his Actes pag. 1138. There is no worke better No worke better then other then an other to please God To make water to wash dishes to be a souter or an Apostle all is one To wash dishes and to preach all is one as touching the deed to please God Luther de votis to 2. f. 291. Let vs not distinguish betweene All workes equall with God workes they are equall with God wich are great and litle with vs and amongst themselues In Psal 14. to 3. In faith all workes are equall Againe To one that beleiueth in God all is one whether he fast or pray or serue his brother For he knoweth that he serueth and pleaseth God equally in all things whether they be great or litle workes pretious or base short or long De bonis operibus to 5. ◠578. In this faith all workes are made equall Then falleth downe all difference of workes whether they be great or litle long or short manie or few For workes are not gratefull to God in themselues but for faith Ib. in c. 3. Petri fol. 468 Before God there is no worke better then other but by faith all are made equall Confessio Heluet. c. 29. It is most certaine that these works which in true faith are done of parents by the dueties of marriage and housekeeping do please God no lesse then praiers fasting and almes THE CONFERENCE Scripture plainely saieth that in Gods commandments there is one which is the greatest that in workes there is the best parte good and better greater and excellenter The same say Catholiks Protestants plainely say that before God all workes are equall no worke exceedeth an other that all please God equally that to wash dishes pleaseth God as much as to preach to be a sowter as much as to be an Apostle that the dueties of marriage please God no lesse then praying fasting and giuing of almes ART XI WHETHER ALL GOOD workes be commanded of God SCRIPTVRE EXPRESSELY DENIETH. 1. Cor. 7. v. 25. As concerning virgins a commandment of Some good worke not commanded our Lord I haue not but counsail I giue v. 36. But if anie man thinke that he seemeth dishonoured vpon his virgine for that she is past age and if it must be so let him do that he will He sinneth In the free choice of men not if she marrie CATHOLIKS EXPRESSELY DENIE C. Bellarm. l. 2. de Monachis c. 8. It is the sentence of all Catholiks that there are manie true and proper Euangelicall counsails which are nether commanded nor indifferent but gratefull to God and commended of him PROTESTANTS EXPRESSELY DENIE Confessio Scotica art 14. We affirme that those wholy Onely commanded workes are good No counsails are good workes which by faith are done according to his commandment Luther l. de votis tom 2. fol. 272. Religious men are pursuaded of this sacrilegious and blasphemous opinion of counsails and precepts Againe The counsails which they imagin are for the most parte those whereof Christ speaketh Math. 5. to which adde virginitie and continencie But that all these are not counsails but necessarie commandments this proueth first of all c. In cap. 9. Isaiae to 4. The Turke is better then these who haue brought in this horrible errour of counsails De bonis operibus to 5. fol. 577. There is no worke good but that which God hath commanded Hutterus in Analysi Conf. Augustan pag. 413. Wherefore workes cannot nor must not be called truely good but such as are commanded of God p. 415. Away with that detestable madnesse which the Papisticall Sophisters haue most bouldly bewrayed in making commandments and Euangelicall counsails Caluin in 1. Cor. 9. v. 18. We do not acknowledge any worke to be good and acceptable to God which is not contained in the law of God 4. Instit c. 13. § 12. There is none so small a word vttered of Christ which we must not necessarily obey In Math. 5. v. 44. How preposterous and vnsauourie the inuention of counsails is appeareth c. Beza in 1. Cor. 7. v. 25. I willingly auoid that false distinction betwixt precepts and counsails Daneus Controu 5. pag. 949. There are not some precepts other counsails Volanus l. 1. cont Scargam p. 1005. Those which they call Counsails are precepts counsails of Christ Christ himselfe plainely teacheth to be his earnest precepts which all must obey THE CONFERENCE Scripture plainely saieth that virginitie is not commanded of God but counsailed of the Apostle that one without sinne may marrie his virgin or not marrie her The same say Catholiks Protestants plainely teach that virginitie is necessarily commanded that there is no worke good but that which is commanded that there are no counsails distinct from precepts that the counsails are precepts that they are madde worse then Turkes and blasphemous who distinguish betweene counsails and precepts Which are so plaine against Scripture as diuers Protestants confesse it
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
but matter of doubting and despairing that if we looke to them we must not onely doubt but despaire of saluation ART XVII WHETHER GOOD WORKES be a cause why God loueth vs SCRIPTVRE EXPRESSELY AFFIRMETH. Ioan. 16. v. 27. For the Father himselfe loueth you because God loueth vs because we loue Christ Because we keepe his cōmandments you haue loued me and haue beleiued that I comeforth from God cap. 15. ver 10. If you keepe my precepts youe hall abide in my loue as I also haue kept my Fathers precepts and do abide in his loue Act. 10. v. 36. In euerie nation he that feareth him and worketh iustice is acceptable to him CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Ioan. 16. v. 27. Christ plainely saieth that his disciples loue was a cause why God loued them with this kind of loue PROTESTANTS EXPRESSELY DENIE Caluin in Ioan. 15. v. 10. The obedience which the faithfull Good workes no cause of Gods loue towards vs. giue to him is not so much a cause why he continueth his loue towards them as an effect of his loue Et in cap. 16. v. 17. We are here saied to be loued of God whiles we loue Christ because we haue a pledge of his fatherlie loue THE CONFERENCE Scripture plainely teacheth that God loueth vs because we loue and beleiue in Christ that God continueth his loue towards vs if we keepe his commandments The same say Catholiks Protestants plainely say that our obedience is no cause why God continueth his loue towards vs that we are not loued of God because we loue Christ ART XVIII WHETHER WE OVGHT to do good workes SCRIPTVRE EXPRESSELY AFFIRMETH. Luc. 17. v. 10. When you shall haue done all things that are We ought to doe good workes commanded you say we are vnprofitable seruants we haue done that which we ought to do 1. Ioan 2. v. 6. He that saieth he abideth in him ought euen as he walked himselfe also to walke Et c. 3. v. 16. And we ought to yeeld our liues for the brethren Et c. 4. ver 11. If God hath so loued vs we also ought to loue one an other CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 6. Can. 20. If anie shall say that a man iustified and neuer so perfect is not bound to the keeping of the commandments of God and the Church but onely to beleiue be he accursed PROTESTANTS EXPRESSELY DENIE Tindal cited in Caluinoturcismo l. 4. c. 22. Thou owest nothing We owe nothing to God but faith to God but faith that thou maest confesse Christ Iesus and beleiue him to haue risen from the dead for so thou shalt be safe in all other things God hath made it free to the to follow thine owne will Luther Postilla in Dom. 3. Aduentus f. 39. All workes besides God requireth nothing but faith Workes are indifferent faith are to be done to our neighbour because God requireth nothing of vs but faith with which we giue him his honour In Gal. 2. to 5. f. 223. Christ hath so abrogated the workes of the law as they may be held indifferently but they bind no more Againe We are not tyed to any externall worke at all but free to any We are free to all workes To all things worke towards any man at any time or manner whatsoeuer A Christian is wholy free to all things doing or omitting as the occasion serueth or wanteth Psal 5. to 3. f. 171. Take this rule where Luthers rule of doing good the Scripture commandeth a good worke to be done do thou so vnderstand that it forbiddeth thee to do a good worke Et apud Kemnitium in locis part 2. tit de operibus p. 73. This phrase of the law A faithfull man ought to do good workes belongeth A Christian ought not to doe good not to Christians And apud Schlusselburg to 7. Catal. Haeret p. 193. We fight as well against good workes as against sinnes And l. de votis apud Coccium to 1. p. 1113. The doctrine Luther fighteth against good workes of workes is necessarily the doctrine of diuels Postilla in Natali Christi ib. Good workes are a couer of filthinesse and hypocrisie Et Serm. de Nouo testamento seu de Missa Let vs beware Bewareth of good workes of sinne but much more of good workes and laws and let vs attend to Gods promise and faith Ministri Electorales in Colloq Aldeburg p. 286. haue these words Gallus affirmed that Luther could hardly beare these propositions Good workes are necessarie A Christiā ought A Christian ought not do doe good workes to do good workes Et p. 128. Gallus Otto and manie other men do openly and bitterly reiect as false and improper this speach Good workes are necessarie and denie that Christians ought to doe good workes Liber Concordiae c. 4. Some haue disputed that good workes Good workes are free are not necessarie but free and voluntarie And some haue earnestly contended that new obedience is not necessarie in the iustified Melancthon in Resp ad Art 24. Bauar to 4. Some Protestants New obediēce not due denie this proposition New obedience is due because it is voluntarie Illyricus apud Schiusselburg to 7. Catal. Haeret. p. 271. condemneth Maior because he teacheth Good workes are necessarie to saluation by reason of debt Et in Apologia cont No debt Tiletan c. 6. All the obedience which Christ properly requireth of those that are to be saued is onely to beleiue in him and to runne to free bankets to which we are inuited of him Pareus l. 4. de Iustific c. 1. confesseth that this is the doctrine Good workes pertaine not to the kingdome of Christ Belonge to Satan We must pray to haue no good workes of the rigid Lutherans Good workes and new obediēce partaine not to the kingdome of Christ but to the world Christiās with their good workes belong to Sathan good workes are so farre from being necessarie as that they hinder saluation and be pernitious We ought to pray God that we perseuere to the end in faith without all good workes And the same speaches of theirs are repeated out of Colloq Aldeburg by Coccius to 1. p. 1113. Zuinglius l. de Relig. c. de Merito The Prophets do vehemently vrge to good workes but whom those that beleiue not well Caluin in Ioan. 6. v. 29. This alone doth God aske of vs that God requireth onely faith we beleiue THE CONFERENCE Scripture expressely saieth that we ought to do the workes which are commanded vs that we ought to walke as Christ walked that we ought to giue our liues for our brethren that we ought to loue one an other The same say Catholikes Protestants expressely say that a Christian ought not to doe good workes that good workes are indifferent free voluntarie not necessarie and compell no more that a Christian is indifferent to all good workes not tyed to doe good workes
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
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
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
Piscator in Thesibus l. 2. p. 253. The faithfull neuer fall from the grace of God Contra remonstrantes in Collat. Hagae p. 351. The elect neuer falleth from grace Rainolds thes 2. p. 77. It is cleare that the iustified sonnes of God by faith are often times beaten with the strokes of tentation but neuer killed Abbots in Diatribam Thomsoni c. 5. saieth that those whereof S. Mathew speaketh cap. 24. cit had neuer true charitie Perkins de Desertione col 1026. This principle is to be Who is once in grace euer continueth so helde Who is once in state of grace shall euer more continew in it THE CONFERENCE Scripture expressely saieth that there are men from whome the Diuel departeth and returneth againe whose charitie waxeth could that some fall from grace that there are some branches in Christ which abide not in him that some are sanctified by the blood of Christ who afterward tread it vnder foote The same say Catholiks Protestants expressely say that a man once receaued into grace neuer falleth from it that the seed of life once ingrafted in a faithfull hart neuer perisheth that faithfull men are neuer ouercomen of Sathan that it is impossible for beleiuers to fall from grace that remission cannot be made void by falls afterward that there was neuer true charitie in them in whome it waxeth could Which are so contrarie to Scripture as manie Protestants confesse it See lib. 2. c. 30. ART XIII WHETHER THE IVSTIFIED man may feare to fall SCRIPTVRE EXPRESSELY AFFIRMETH. Rom. 11. ver 20. But thou by faith doest stand Be not highly Feare wise but feare 1. Cor. 10. v. 21. He that thinketh himselfe to stand lete him Take heed take heed lest he fall Philippens 2. ver 12. With feare and trembling worke your Worke with feare saluation Hebr. 4. v. 1. Let vs feare lest perhaps forsaking the promise of entring into his rest some of you be thought to be wanting Prou. 28. v. 14. Blessed is the man who is alwaies fearefull The fearfull blessed CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 6. c. 3. Who thinke that they stand let them beware lest they fall and let them worke their saluation with feare and trembling cap. 9. Euerie one whilest he looketh vpon himselfe and his owne indisposition may feare of his grace PROTESTANTS EXPRESSELY DENIE Perkins in Conflictu Satanae to 1. col 1035. I account my As certaine of saluation as c. selfe as certaine of saluation as if my name were expressely writtē in the holie Scripture Tindal in Fox his Actes pag. 1137. Nether canst thou be We cannot be damned vnlesse Christ be Christ must be damned before we be As sure of our saluation as of the Ghospell Free from all feare damned except Christ be damned with thee nether can Christ be saued except thou be saued with him Luther Postilla in die Natiuit fol. 52. He Christ must be damned before he can be damned for whome he hath giuen himselfe Affelman l. de Praedest § 80. Euerie true Christian ought to be as certaine of his saluation as he must beleiue the Ghospell Caluin in 1. Luc. v. 73. Seing God doth reconcile men to himselfe in Christ seing he defendeth them with his safegard that they be free from all feare c. In Ioan. 3. v. 18. Christ will haue the faithfull to be secure from feare of damnation In Antidoto Concil Sess 6. cap. 14. That is not to suffered when they exhort We must not feare As sure of heauen as Christ vs to feare Et 4. Instit c. 17. § 2. We dare bouldly auouch that euerlasting life is ours and that we can no more misse of heauen that Christ himselfe The like hath Conradus Fabritius apud Zuinglium to 2. f. 28. Beza in Luc. 1. vers 74. Feare in this place signifieth dread of future euill which is directly contrarie to the trust of the sonnes of God In Cōfess c. 4. art 13. Let euerie one of vs thus discourse We cannot perish with himselfe I am in Christ Iesus and therefore I cannot perish And in Explicat Christianismi c. 8. p. 200. he saieth that a man may be as certaine of his saluatiō as if he had climbed to heauen and had heard it out of Gods owne mouth Peter Martyr in c. 11. Rom. Nether ought anie to meruaile that we say that faith expelleth that feare which is ioyned with doubt of saluation Et in locis classe 3. c. 3. Who sincerly beleiue Feare not to be damned in Christ do not feare to be damned for euer Cōtra Remonstrantes in Collat. Hagae p. 374. Who haue Haue no cause to feare once beleiued are certaine that this is Gods guift and therefore haue no cause to feare to be damned Pareus l 3. de Iustif c. 2. How do they make a man secure if All feare expelled they expell not all feare But we do thus teach that a sinner if he looke vpon the promise and mercie of God may and ought not to feare but surely trust and that vnlesse he do so he maketh God a lier Bucer apud Zanchium lib. 2. de Natura Dei c. 2. The first thing which thou owest to God is to beleiue that thou arte predestinated A principle of Protest faith of him We must therefore presume as a principle of faith that we are all elected of God to this end to be saued for euer and that this purpose of God cannot be changed Zanchius l. 5. de Natura Dei c. 2. to 2. col 497. Euerie one is bound to beleiue that he is chosen and predestinate in Christ to The reprobates are bound to beleiue that they shal be saued eternall saluation When we say Euerie one is bound to beleiue this we except none no not the reprobates who shall nether euer beleiue nor yet can beleiue in Christ The like of the reprobates teacheth Perkins in Casibus Conscientiae cap. 7. col 1329. THE CONFERENCE Scripture expressely biddeth the iustified to feare to take heed lest he fall to worke our saluation with feare to feare lest anie of vs proue reprobate and sayeth that he is happie who is alwaies fearefull The same say Catholiks Protestants expressely bidde the iustified to be secure from all feare from feare of damnation that it is not to be suffered that men be exhorted to feare and bidde men be perswaded that they cannot perish that they haue no cause to feare that they dare assure themselues of heauen as much as Christ himselfe that they are as sure of saluation as if their names were written in Scripture or they heard it out of Gods mouth that they cannot be damned vnlesse Christ be damned And adde that euerie one euen the reprobates are bound to beleiue this and that this a principle of their faith ART XIV WHETHER IVSTIFICATION be proper to the Elect. SCRIPTVRE EXPRESSELY DENIETH. Ezech. 18. ver 24. But if the iust man
that there is any reward of faith or workes but c. Caluin in Antidoto Concilij sess 6. c. 17. That they make No reward euerlasting life a reward in that I dissent from them 3. Instit c. 21. § 1. Saluation cometh to vs by the mere liberalitie of God He Mere liberalitie saueth of his mercie good pleasure and repaieth not a reward l. 18. § 3. Let them know that they haue receaued a guift of grace Not a reward not a reward of workes In Ephes 2. v. 8. That he saueth is mere grace not a reward or retribution Bucer in Math. 5. The things which come to vs from God Free guift are no reward but his free guifts Peter Martyr in Roman 4. Euerlasting life may haue some Farre from the nature of reward resemblance of reward but is farre distant from the nature thereof Wherefore euerlasting life cannot be called a reward but by some resemblance Piscator in Thesibus loco 16 If properly speaking life euerlasting If there were reward there were Merit were a reward surely we should merit it by good workes Wherefore it remaineth that life euerlasting be called a reward by a figure Luther apud Scioppium in Ecclesiast c. 67. If I saw heauē open and could merit it by taking vp a straw from the ground yet would I not take vp the straw CONFERENCE OF THE FORESAIED WORDS Scripture plainely saieth that euerlasting life is giuen according to workes and in that manner of speach as it saith that wrath and indignation is giuen according to workes that there is very great reward in heauen that we shall receaue the retribution or reward of inheritāce The same say Catholiks Protestants plainely say that euerlasting life is no retribution or reward that it is farre from the nature of reward that all the promises made in the Scripture to workes are hyperbols or ouerlashings of speach that is improperly a reward abusiuely a reward that it deserueth not the name of reward Which are so contrarie to Scripture as sometimes Protestants confesse it See lib. 2. c. 30. ART II. WHETHER LIFE EVERLASTING be a Crowne of Iustice SCRIPTVRE EXPRESSELY AFFIRMETH. 2. Tim. 4. v. 7. 8. I haue fought a good fight I haue consummate Heauenlie reward is a crowne of iustice my course I haue kept the faith Concerning the rest there is laid vp for me a crowne of iustice which our Lord will render me at that day a iust iudge CATHOLIKS EXPRESSELY AFFIRME D. Stapleton l. 9. de Iustif c. 3. The Scriptures most manifestly shew that happines is a reward of iustice promised of God PROTESTANTS EXPRESSELY DENIE Perkins refor Catholik Contr. 5. p. 109. We must acknowledge life eternall to be euerie way the guift of God p. 108. It is a free guift Caluin 3. Instit c. 15. § 4. Beatitude it selfe is the mere goodnesse Of mere liberalitie of God c. 21. § 1. Saluation cometh to vs of the mere liberalitie of God In Rom. 6. v. vlt. Hence we gather that our saluation is wholy from Gods grace and mere goodnesse In 2. Tim. 2. v. 12. Paul acknowledgeth nothing in the whole cause of saluation Of mere grace but mere grace of God In Antidoto Concil sess 6. It cometh to vs by no other Title then of free adoption Beza in Confess c. 4. sect 7. We professe that euerlasting By not title but of free adoption life is wholy and in all partes the free guift of God lib. quaest vol. 1. p. 655. Wholy of his mere grace doth he giue vs the benefit of eternall life Bucer in Epitome doctrinae Argentinen Euerlasting life remaineth mere grace Zuinglius in Exposit fidei tom 2. f. 558. Eternall happines cometh by the onely grace and liberalitie of God Bullinger Decade 3. Serm. 9. None is so sottish as he vnderstandeth Wholy and merely of grace not that the whole benefit of saluation is attributed wholy and merely to grace THE CONFERENCE Scripture plainely saieth that euerlasting life is a crowne of iustice to be giuē to him that hath fought a good fight and consummated his course and that of a iust iudge The same say Catholiks Protestants plainely say that life euerlasting is mere grace mere goodnesse in all partes a free guift that it cometh to vs of mere goodnesse not otherwise then by mere guift by no other Title then of free adoption Wholy of mere grace that it is nothing but mere grace that S. Paul acknowledgeth nothing in all the course of saluatiō but mere grace Which is so contrarie to Scripture as some Protestants confesse it See lib. 2. c. 30. ART III. WHETHER SALVATION OR eternall life be of faith onely SCRIPTVRE EXPRESSELY DENIETH. Iames 2. vers 14. What shall it profit my brethren if a man Saluation no◠of faith onely say he hath faith but hath not workes Shall faith be able to saue him Philippen 2. vers 12. With feare and trembling worke your Saluation is to be wrought of vs. saluation CATHOLIKS EXPRESSELY DENIE C. Bellarm. l. 4. de Iustif c. 7. We say that good workes are necessarie to a iust man to saluation not onely in manner of pre-presence but also of efficiencie because they worke saluation and without them faith alone worketh not saluation PROTESTANTS EXPRESSELY AFFIRME Perkins in Gal. 3. to 2. col 157. They are deceaued who say Workes no cause of salua Faith onely saueth Workes not profitable to saluation that faith and workes concurre as causes of saluation Luther de votis to 2. fol. 273. Faith alone saueth fol. 279. This is the summe of summes Workes and vowes can nether be taught nor perswaded vnlesse we say that they be holesom and profitable to iustice and saluation But to teach that they are holesome is diuelish and Apostasie from faith because faith alone is necessarie and holesome ib. de Captiuit Baby l. f. 78. It is certaine Faith alone is holesome that none of them was saued by his vowes and religion but onely by faith in which we all are saued Postilla in die Ascensionis Workes helpe nothing to saluation It is enough to haue faith Faith alone by it selfe and without any workes saueth vs and workes do nothing at all to pietie or saluation In Dom. post Ascens Faith deliuereth from the Diuel hell sinne and all misfortune which if we haue it is enough Ministers in Saxonie in Colloq Aldeburg p. 162. Whosoeuer teacheth that eternall life is giuen for good workes he departeth from the word of God the Confession of Auspurg and Life not giuen for workes the Apologie Thou shall neuer read in the Scripture that eternall life is giuen for good workes Liber Concordiae c. 3. p. 691. By faith alone we are iustified before God and saued 694. But this errour also is to be reiected when it is taught That a man is any other way or by anie other thing saued then by
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
the citizens of the outward Church that is all that professe faith to be faithfull But charitie beleiueth all things and therefore is deceaued which is farre from the certaintie of faith Which is as much as to say S. Paul or the Scripture was deceaued in these sayings If we proue that God would haue some to be conuerted who will not because he saieth Math. 23. vers 37. Hierusalem Hierusalem how often would I gather together thy children as the hen doth gather together her chickins vnder her wings and thou wouldst not Beza de Praedestinat cont Castel vol. 1. pag. 398. answereth If we will attribute this speach to Christ as he was God doste thou not know that God for to allure his children to him through his infinite goodnesse by taking vpon him humane affections doth sometime stammer with vs God stammereth Fiftly therefore I proue that Protestants contradict the true sense of Scripture in this sorte Who not onely gainesay the expresse words of holie writ so as we haue seene but also are forced in manie and great misteries of faith to say that the Apostles Christ and God himselfe did not certainely foresee what they saied and that the holie Ghost did not speake of certaine knowledge but by coniectures as men do they gaynesay the true meaning of the holy Scripture But Protestants do so Therefore c. CHAPTER VI. THAT PROTESTANTS AFFIRME manie weightie sayings of the Scripture not to haue beene spoaken according to the mynd of the Authors MY sixt argument shal be because Protestants are driuen to say that Scripture speaketh not according to it owne mynd and according to trueth but according to the errour and opinion of others and that in manie and great matters as of faith of good workes of sacraments of the very meane of attayning saluation and the like For if we proue that wicked men may haue faith because S. Iames speaketh not according to his owne mynd S. Iames cap. 2. vers 18. speaketh thus to such a one Thou hast faith and I haue workes v. 19. Thou beleiuest that there is one God thou doest well Caluin on that chapter v. 14. saieth Let vs remember that he speaketh not according to his owne mynd as oft as here he nameth faith If we proue that the keeping of the commandements Nor Christ is necessarie to saluation because Christ saieth Math. 19. v. 17. If thou wilt enter to life keepe the commandements Pareus l. 3. de Iustificat c. 12. p. 812. answereth The Lord sendeth him to the workes of the law not that he thinketh this way of saluation possible but for to confund his hypocrisie Brentius in Pareus l. 4. de Iustificat c. 2. and in Gerlachius tom 2. disput 13. saieth Christ so answered as he rather shewed him the way to He shewed the way to perdition eternall damnation Which answere saieth Pareus c. 2. cit is no lesse true then that saying of the Apostle yee are euacuated from Christ who are iustified by the law If we proue that iustice is necessarie to saluation because Christ saieth Mat. 5. ver 21. Vnlesse your iustice abound more then that of the Scribes and Pharises you shall not enter into the kingdome of heauen Pareus l. 4. de Iustif c. 4. p. 964 answereth Not that this inward iustice was possible to the He shewed an impossible way disciples or to anie other man but that the exactnesse of the law and there impossibilitie being acknowledged they might forsake the endlesse way of the law and seeke life in the Ghospell If we proue that God rewardeth good workes because the Scripture often speaketh so Zuinglius l. de relig c. de Merito answereth There are some so doltish that whatsoeuer thou criest they thinke God giueth all things to merits and where these are not that there his grace is in vaine hoped for whose weaknesse or rather perfidiousnesse God abuseth and inuiteth to good workes by hope of reward that so nothing may be wanting to his seruants And Ochinus in Schlusselburg lib. 1. Theol. Caluin art 23. dareth call in question whether Christ spoake those words which he would haue spoaken We answere saieth he that it may be that when He spoake not that he would Christ saied This is my bodie he would haue saied The bread signifieth my bodie The like they meane when they say that the holie Scripture speakeâ—h by graunt or concession Scripture speaketh by concessioÌ„ or grauÌ„t For thus Caluin in lac 2. v. 12. That he termeth it faith is by way of concession orgraunt And 3. Instit c. 17. § 11. That the Apostle calleth faith a vaine opinion which is farre from the nature of faith is by way of graunt Beza in Iac. 2. ver 14. Iames calleth it faith by way of graunt that he may not seeme to striue about words In like manner Illyricus and others Kemnitius in locis part 2. tit de Argumentis writeth that in those sayings If thou wilt enter into life keepe the commandments Who shall doe these shall liue in them Doe this and thou shalt liue The doers of the law shal be iustified Christ and Paul answere by way of concession or graunt If we proue that we can clense our selues from sinne because 2. Cor. 7. v. 1. it is saied Let vs clense our selues from all inquination of the flesh and spirit perfecting sanctification in the feare of God Caluin 2. Instit c. 5. § 11. answereth By concession or graunt it is attributed to vs which belongeth to God And if we proue that there are some litle precepts because Christ saieth Math. 5. v. 19. One iot or tittle shall not passe of the law till all be fulfilled Caluin vpon that place saieth Where Christ termeth litle precepts it is a kind of concession or graunt If we proue that God will render eternall life according to the patience of good workes because Rom. 2. v. 7. is saied God will render to euerie man according to his workes to them truely that according to patience in good worke seeke glorie honor and incorruption life eternall Beza vpon that place answereth In this description of iust iudgment this is saied of the Apostle by way of graunt or concession as also when streight after he saieth ver 13. Not hearers but doers of the law are iustified If we proue that some do keepe the law because it is written Rom. 2. v. 26. If then the prepuce keepe the iustices of the law shall not his prepuce be reputed for circuncision Beza vpon that place answereth These things are saied of the Apostle by way of graunt or concession as also I noted before verse 9. If we proue that the sacraments of the new law be Scripture speaketh by contention better then the sacraments of the ould because S. Paul in the Epistle to the Hebrews preferreth them before these Caluin 4. Instit c. 14. § 25. saieth This we must especially note that in all these places
Paul speaketh not simply but by way of contention or arguing Let vs therefore remember that here he disputeth not of ceremonies taken in their true and naturall signification hut wrested to false and wicked interpretation not of the lawfull vse of them but of their superstitious abuse Diuers times also they are forced to say that the Scripture speaketh after a humane manner and according to the mynd capacitie or errour of others not according to the nature of the thing For if we proue that reward is giuen to almes because Christ saieth Luc. 16. v. 9. Make vnto you freinds of the mammon of iniquitie that when you faile they may receaue you into the eternall tabernacles Caluin excepteth that Christ speaketh After a humane māner after a humane manner If we proue that some are truely iust because Math. 1. v. 19. it is saied Ioseph her husband for that he was a iust man Illyricus vpon that place answereth Here he is called iust after the common manner that is honest and desirous to be honest If we proue that God giueth sufficient means of saluation to some who yet are not saued because he saieth Isaiae 5. v. 4. What is there that I ought to do more to my vinyard and haue not done Pareus l. 1. de Grat lib. arb cap. 11. answereth He speaketh not as God but after a humane manner like a vineroll The like saieth Caluin lib. de Prouident pag. 744. If we proue that Christ hath bought euen those who denie him because it is plainely saied so 2. Pet. 2. v. 1. Grossius Professour at Basel in Apol. pro Disput inaugurali saieth The Lord is saied to haue bought such both according to the custome of Scripture which according to the iudgment of charitie saieth that all are redeemed saints and cleansed from sinne whosoeuer are baptized and professe Christ albeit they be not all such before God as also according to their owne opinion Scripture speaketh according to mens false opinion After a humane māner and boastes For whome the Lord hath indeed bought they neuer denie him Zuinglius in Exposit fidei tom 2. fol. 558. writeth this Worke◠do not merit but when the Scripture promiseth reward to workes it speaketh after a humane manner Because men giue to thē that haue well deserued and the guifts are called rewards God also calleth his guifts reward or recompense The like hath Bullinger in Rom. 2. And Reineccius tom 4. Armaturae c. 7. saieth that those words of the Angel Tob. 12. I offered thy praied to our Lord are spoaken after a humane manner For saieth he there is no need that Angels should offer our praiers to the Lord for God is not farre of Caluin 3. Instit c. 18. § 9. answering to that place Math. 19. v. 17. If thou wilt enter to life keepe the commandements saieth As if it were not manifest that Christ did accomodate his speach to them with whome he had to doe Polanus in Disput priuat 38. saieth This place in which Christ commandeth to keepe the precepts of the law is to be vnderstood in According to mens supposition parte to wit according to the supposition of the yong man Masculus in Ioan. 6. saieth In that Christ calleth faith a worke of God it is an application wherewith he accomodateth According to mens words himselfe to the words of this people And Luther in Galat. 2. tom 5. fol. 317. Paul through too great zeale and indignation By too much zeale and indignation of spirit calleth Grace a law whereas in trueth it is nothing els but the greatest and infinit libertie in Christ. Beza in Cyclope vol. 1. pag. 306. The Apostle Hebr. 7. v. 18. calleth the former precept vnprofitable But he speaketh vpō In supposition of aduersaries the supposition of his aduersaries So delt Christ with the Capharnaites Christ according to their supposition saieth his flesh profiteth nothing And in Ioan. 6. v. 31. But here agayne Christ speaketh vpon their supposition with whome he discourseth Et in Dial. cont Heshus vol. 1. p. 285. 306. and cont Westphal p. 241. saieth The Apostle in all that treatise of the ould sacraments according to his aduersaries supposition considereth the ceremonies a parte from Christ and by themselues The like hath Tilenus in Syntagmate cap. 57. But Gratianus Antiiesuita tom 6. doctrinae Iesuit part 2. pag. 3. speaketh yet worse saying According to this impious supposition the According to an impious supposition Scripture speaketh contemptibly of the Sacraments and calleth Circumcision some where Prepuce other where Concision other where vnprofitable and Manna also viuificall bread If therefore we proue the keeping of the law to be necessarie to life because Christ saieth Luc. 10. ver 28. Doe this and thou shalt liue Caluin ib. in ver 26. answereth Christ speaketh here about obtaining life as he was asked For he According to the demand telleth not plainely as he doth otherewhere how men may come to life Christ in this answere doth accommodate himselfe to the lawyer and respecteth the demaund See also Whitak l. 8. cont Dur. sect 38. If we proue that the Eucharist is a nobler food then manna because Christ saieth Ioan. 6. v. 27. Worke not the meate that perisheth but that endureth vnto life euerlasting Caluin 4. Instit c. 14. § 25. answereth Christ accommodateth According to the grosse opinion his speach to the grosse opinion of the Capharnaites The same he hath in Ioan. 6. versus 50. If we proue that the Eucharist is of more vertue then Manna was because Christ saieth Ioan. 6. v. 58. Your fathers did eate manna and died he that eateth this bread shall liue for euer Caluin 2. INstit c. 10. § 6. answereth The Lord spoake According to carnall mens capacitie to heares who onely sought to be filled with meate of the bellie and cared not for the true food of the soule doth somewhat accommodate his speach to their capacitie but especially he maketh the comparison of manna and of his bodie according to their meaning And in 1. Cor. 10. v. 3. Christ accommodateh his speach to the meaning of the hearers We see that the Lord speaketh Not according to the nature of the thing not there according to the nature of the thing but according to the meaning of the hearers If we proue that Christ added somewhat to the rigor of the law because he saieth Math. 5. v. 22. You haue heard that it was saied to them of ould Thou shalt not kill c. But I say vnto you who soeuer is angrie with his brother shal be in danger of iudgment Caluin ib. answereth Christ indeed To the capacitie of the valgar sorte To their grosse error To the capacitie of the common people bringeth the words of the law but he accommodateth himselfe to the common capacite of the vulgar sorte And in Rom. 2. v. 26. The Apostle doth accommodate his speach according to their
grosse error as also he doth in his Epistle to the Galathians If we exhort to do pennance in hairecloth and ashes because Christ saieth Math. 11. ver 21. If in Tyre and Sidon had beene wrought the miracles that haue beene wrought in you they had done pennance in hairecloth and ashes lōg agoe Caluin ib. answereth Pennance is described by the externall signes which were then solemnely vsed in Gods Church not as if Christ vrged this matter but because he turneth his speach to the capacitie of the common people If we proue that we shall haue life euerlasting for giuing all our goods to the poore because Christ saieth Math. 19. v. 21. If thou wilt be perfect goe sell the things that thou hast and giue to the poore and thou shalt haue treasure in heauen Beza ib. answereth These words of Christ declare not how life euerlasting is of it self to be gottē but are spoakē to reproue him that was deceaued with false hope of his iustice Caluin ib. in v. 20. saieth Christs answere was directed according to the To the mans disposition mans disposition Gerlachius tom 2. disput 13. saieth The Lord in the places alledged Math. 19. and Luc. 10. accommodated To men be wicked with false doctrines To mēs errors his speach to them who asked him who were bewiched with an opinion of legall iustice and Pharisaicall doctrines And againe Christ might easily accommodate his speach to those errours Illyricus in Claue part 2. tract 1. col 32. writeth thus Christ after an other manner sheweth the way to the kingdome Christ shewed one way to some an othe◠to others of heauen to the Pharise to the lawyer and to that yong man vaunting of the fulfilling of the law and in other manner vnto Nicodemus boasting of his discipline and good habits gotten by long tyme and time goodnesse of nature and free will and yet in an other manner vnto miserable sinners wrastling with their conscience with the wrath of God and their sinnes Author respons ad Theses Valent. p. 800. thus teacheth That we may graunt that oftentimes in Scripture iustification is denied to the ould and attributed to the new testament Yet According to the Iews supposition none seeth not but that this is saied of the Apostle by supposition of the Iews who like to Papists did speake of the ould testament as of the law which should giue iustice by workes And p. 813. In that Gregorie is deceaued that he thinketh it followeth out of Pauls discourse that prepuce keepeth the law which in trueth the Apostle spoake vpon supposition not as if it were indeed or could be but to shew boasting of the law circumcision and all the other ceremonies was very vaine Nor content to haue thus deluded so manie and so weightie sentences of Scripture they giue a generall rule so to delude them Caluin in 1. Corinth 10. ver 3. It is the Generall rule to delude Scripture thus manner of the Scripture when it speaketh of Sacramēts or other things sometimes to speake according to the capacitie of the hearers and so it doth not respect the nature of thing but what the hearers thinke amisse And l. de Praedest p. 713. The Scripture when it talketh of the Sacraments vseth to speake in twoe sortes If it talke with hypocrites according to their wrong meaning it deuideth the trueth from the signes The like he hath Gal. 3. v. 27. in Ioan. 6. v. 32. Daneus tom 2. Corinth 4. pag. 217. Peter Martyr in locis closs 2. c. 16. § 14. in 1. Cor. 10. Et Polanus in disput priuat 32. saieth God oftentimes Scripture calleth iust who indeed are not so speaketh according to their opinion with whome he speaketh So are they in the Scripture called iust who indeed are not iust but onely in opinion ether of themselues or of others By these and manie such like sleights Protestants vse to delude the holie Scripture which if they be admitted nothing at all can be proued out of Scripture Wherefore I thus make my sixt argument Who not onely in 260. articles do contradict the expresse words of Scripture in their cleare sense but also in manie and weightie matters are forced to say that the Scripture speaketh not accordig to her owne mynde meaneth not as she speaketh speaketh by way of graunt concession or argument according to the mynd capacitie grosse opinion error of others and after a humane fashion not according to the nature of the thing they are to be thought to gain say the true meaning of the holie Scripture But Protestants do so Therefore c. CHAPTER VII THAT PROTESTANTS ARE FORCED to say that the Scripture speaketh ironically mimetically hyperbolically and by amplification and fiction MY seuenth argument to proue that Protestants contradict the true sense of the Scripture shal be because they are forced to say that manie and most weightie sentences of Scripture of faith good workes Sacraments redemption of sinnes meanes of purchasing heauen and the like were spoaken not in earnest but ironically mimetically hyperbolically by amplification and fiction Precepts ought to be kept Ironically For if we proue that Gods commandments can be done because Leuit. 18. Rom. 10. Gal. 3. is saied Who shall doe those things shall liue in them Luther in Gal. 3. tom 5. fol. 347. Answereth I wnderstand that this speach is an ironie or scoffe If anie proue the same because Christ saieth Luc. 10. v. Ironically 26. Doe this and thou shalt liue Luther loc cit answereth I vnderstand this place in common that this saying of Christ Doe this and thou shalt liue is a kinde of ironie and mockage Poach in Schlusselburg l. 4. Catal. Haeret. 4. 301. Albeit the lawyer do inquire of life euerlasting yet if Christs answere be vnderstood according to the law that is without speaciall faith life cannot be ment of eternall life without an ironie Et p. 312. I do not denie but Christs answere may he wnderstood of eternall life not according to the law but an other way to wit ether according to the Ghospell or by ironie Againe That saying and the like may be expounded three wayes First by ironie as Luther saieth Gen. 9. and Galat. 3. Secondly according to the law c. And Gerlachius tom 2. disput 13. There is a secret ironie of Christ If we proue that the commandments must needs be kept because Christ sayeth Math. 19. v. 17. If thou wilt enter into life keepe the commandments Pareus l. 4. de Iustificat c. 2. p. 967. answereth Luthers ironie about this place may be defended And pag. 969. It was a serious conference and yet that hindereth not but that the Lord might vse an ironie And Gerlachius to 2. disp 13. cit It was a serious conference and yet there is a secret ironie If we proue that an ill man may haue faith because S. Iames cap. 2. speaketh thus to such a one Thou hast faith
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
erre because Math. 16. v. 18. it is saied that the gates of hel shall not preuaile against the Church Moulins in his Buckler p. 49. answereth That is meant of the Church of the elect not of the vniuersall visible Church If we proue that the Church of anie age is to be heard because Christ Math. 18. Without anie limitation of time biddeth vs to heare the Church Herbrand in Compend loc de Eccles answereth This command is not vniuersall of the Church of all times but Christ speaketh of his litle Church according to the condition of those times which then wanted a pious politik Magistrate who was a mēber of the Church In like sorte Whitaker l. 1. de Script c. 7. sect 8. limitateth those words of Christ Ioan. 6. He shall teach you all trueth and those Luc. 10. v. 16. Who heareth you heareth me ib. c. 8. sect 1. and those of S. Ihon. 1. c. 4. v. 6. Who knoweth God heareth vs in l. 2. de Script c. 6. sect 3. to the Apostles onely If we proue that none may preach vnlesse he be sent because S. Paul saieth absolutely Rom. 10. v. 15. How shall they preach vnlesse they be sent they except where a Church is not yet founded or where Pastors teach not truely or where all things are in confusion as appeareth by what we tould l. 1. c. 7. art 8. If we proue that none may marrie after diuorce because without anie limitation it is saied 1. Corinth 7. v. 10. But to Touching Matrimonie them that are ioyned in matrimonie not I giue commandment but our Lord that the wife departe not from her husband and if she depart to remaine vnmarried or to be reconciled to her husband Caluin ib. answereth This is not meant of those who haue beene diuorced for adulterie Others except other cases as appeareth by whath hath beene saied l. 1. c. 12. art 6. And in like manner they limitate those words Math. 19. ver 9. He that shall marrie her that is dimissed committeth aduoutrie For thus Beza in Luc. 16. v. 18. The Lord speaketh of diuorces vsed amongst the Iews amongst which diuorce for adulterie cannot be reckoned The like he hath in 1. Cor. 7. v. 11. Bucer in Math 8. and others If we proue that all men ought to confesse all their Touching Confession sinnes to men because S. Iames c. 5. v. 16. absolutely saieth Confesse your sinnes one to an other Caluin 3. Instit c. 4. § 12. answereth Such a confessiō must befree so as it be not exacted of all but onely commended who feell that they haue need of it And moreouer that nether they who vse it for their need be compelled by any precept or drawne by any cunning to tell all their sinnes but as farre forth as themselues shall thinke fit Cōfessio Heluet. cap. 14. restraineth Saint Iames words to those sinnes onely which are committed against our neighbour If we proue that now a dayes sick persons are to be Touching extreme Vnction anointed with oile because S. Iames. c. 5. v. 14. saieth Is any man sick 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 Caluin 4. Instit 19. § 19. answereth This is commanded by Iames To wit Iames spoake for that time whiles as yet the Church did enioy this blessing If we proue that all who soeuer beleiue not shal be Touching faith damned because Christ saieth absolutely Marke vlt. v. 16. He that beleiueth not shal be condemned Zuinglius l. de baptismo tom 2. fol. 93. answereth What man is so doltish blockish and blind who seeth not that these words of Christ are spoaken onely of those who hauing heard the Ghospell do not beleiue Musculus in locis lit de Baptismo These kind of sentences concerning faith are not to be applied to infants as these Without faith it is impossible to please God c. If we proue that almes deliuereth as well from sinne Touching good workes past or present as to come because it is saied Tobie 4. ver 11. Almes deliuereth from all sinne and from death they restraine this to future sinnes Apologia Confess Augustan c. de Resp ad Argum. We grauut that almes do merit many benefits of God and deliuereth not from present but from future sinne that is deserue that we be defended in dangers of sinne and death If we proue that almes do purge inwardly or the soule because without limitation it is saied Luke 11. v. 14. Giue almes and behould all things are cleane vnto you they limitate this to outward cleasing onely Peter Martyr in Rom. 11. The third way of expounding this place is more fit as I thinke For Christ exhorteth them to cleanse their soule which is within and that is done by faith And as touching outward things he addeth Giue almes so all things shal be cleane to you If we proue that we may sell all and giue to the poore because our Sauiour saieth Math. 19. vers 21. If thou wilt be perfect sell what thou hast c. Perkins in Casibus Consciēt l. 3. c. 4. limitateth that counsaile of Christ to that man alone to whome he spoake saying Those words containe a personall and particular commandment And in like sort Fulk Math. 19. not 9. and Mark 10. not 3. If we proue that the conception of concupiscence or Touching sinne the inuoluntarie act thereof is no sinne before God because S. Iames saieth cap. 1. v. 15. Concupiscence when it hath conceaue bringeth forth sinne Caluin ib. answereth Iames disputeth not when sinne beginneth to be borne so that it be sinne and reputed for such before God but when it sheweth it selfe If we proue that the keeping of the law is absolutely necessarie to life euerlasting because Christ saieth absolutely Math. 19. v. 17. If thou wilt enter to life keepe the commandements they limitate these words to a certaine manner of entring to wit as they speake by entring by the law or by good workes or merits Caluin in Math. 5. ver 21. Who will enter to life by good workes those he biddeth nothing els but to keepe the commandments of the law And vpon this place We gather that this answere of Christ is according to the law And in Antidot Concil session 6. cap. 9. Surely whosoeuer will merit eternall life hath a rule prescribed to him by the law Doe these and thou shalt liue In like sorte answereth Pareus lib. 4. de lustificat cap. 2. And Illyricus in Claue part 2. tract 6. saieth That all men are bound to doe good and auoid sinne vnder paine of losse of eternall life is a sentence of the law and both must and ought to be restrained by the Protestant Ghospell or remission of sinnes So that no precepts of doing good and auoiding ill pertaine to the Protestant Ghospell If we proue that with Gods grace a man may inwardly conuert himselfe
doctrine of the law not of the Ghospell Caluin ib. We gather that this answere of Christ is according to the law Illyricus in Claue part 2. tract 6. col 543. That all be bound vnder payne of losse of eternall life to doe good and auoid sinne is a sentence of the law and must and ought to be corrected and restrained by the Protestant Ghospell or by remission of sinnes Peter Martyr in Rom. 11. That saying Forgiue and it shal be forgiuen is a precept and therefore pertaineth to the law Melancthon in Apologia tom 3. c. de argumentis The promise of reconciliation and of eternall life is free but proper legall promises are added for workes as who shall giue a draught of water shall not want his reward Wherefore thus I frame my eleuenth argument Who not onely contradict the expresse words of Scripture but also are compelled to turne conditionall propositions of Scripture into absolute and to delude them diuers other waies do contradict also the sincere meaning of the Scripture But thus doe Protestants Therefore c. CHAPTER XII THAT PROTESTANTS CHANGE manie causall propositions of Scripture into not causall THE 12. argument for to proue that Protestants contradict the true sense of Scripture shal be because they are compelled in manie and weightie controuersies to turne causall propositions into not causall For is we proue that Christ was exalted for his humiliation because it is saied Philippen 2. ver 8. He humbled himselfe made obedient vnto death euen the death of the crosse For For the which thing God hath exalted him Caluin ibid. answereth That illatiue particle wherefore in this place signifieth rather consequence then cause And 2. Instit c. 17. § vlt. The solution is easie that Paul there speaketh not of the cause of Christs exaltation but onely sheweth the consequence And Daneus Controuer 2. pag. 201. The particle For which sheweth the order and continuation of the speach not the cause for which If we proue the same out of those wordes Hebrew 2. ver 9. We see Iesus because of the passion of death crowned with glorie and honour Caluin ib. answereth Because of the passion of death is as much as if he had saied Christ hauing died was raised to this glorie which he hath gotten For the meanes onely that I may so speake of obtaining glorie is declared If we proue that confession of faith is cause of saluatiō as faith is cause of iustification out of those words Rom. 10. ver 10. For with heart we beleiue vnto iustice but with the To. mouth confesson is made to saluation Caluin ib. answereth We must not gather thereof that confession is cause of saluation he ment onely to tell how God doth perfect our saluation It is a necessitie of perpetuall consequence not that he attributeth saluation to confession Hunnius lib. de Iustificat p. 186. saieth That Confession to saluation is the same that confession of saluation Which the Electorall Ministers in Colloq Aldeburg p. 295. affirme to be a corruption of Scripture If we proue that keeping of the commandements is cause of our freindship with God by those words Ioan. 15. v. 14. You are my freinds if you doe the things that I commād If. you Caluin ib. answereth He meaneth not that we get so much honour by anie merit of ours but onely admonisheth vs vpon what condition he receaueth vs into grace and vouchsafeth to reckon vs among his freinds If we proue that the forgiuenesse of our sinnes dependeth vpon our forgiuing of others out of those words Luc. 11. v. 4. Forgiue vs our sinnes for because our selues also do Because forgiue euerie one that is in debt to vs. Caluin in Math. 6. v. 11. answereth Neuerthelesse forgiuenesse which we demand for our selues dependeth not of that which we giue but by this means Christ would exhorte vs to forgiue all offenses and withall confirme more our trust of forgiuenesse as it were by fealing it Nether skilleth it that in Luke is the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as much as For because or For because Christs meaning was not to note the cause but onely to aduertise what kind of mind we ought to haue towards our brethren whiles we seeke to be reconciled to God If we proue that by charitie we be made the sonnes of God out of those words Math. 5. ver 45. But I say to you That loue your enemies doe good to them that hate you and pray for them that persecure and abuse you that you may be the children of your father which is in heauen Calum ib. answereth Vnderstand not that by our beneficence we become the children of God But because the same Spirit which is witnesse assurance and seall of our free adoption doth correct the naughtie affectiōs of the flesh which are contrarie to charitie Christ proueth by the effect that no others are the children of God but those who resemble him in clemencie and meeknes If we proue that loue is the cause of forgiuing sinnes by those words Luc. 7. v. 47. Manie sinnes are forgiuen her Because because she hath loued much Aretius in locis part 1. fol. 84. answereth Because is taken ostentiuely not causatiuely This is so necessarie as the place cannot be otherwise vnderstood The like hath Illyricus in Claue part 2. tract 4. Polanus in disp priuat 36. If we proue that keeping of the commandments is cause of obtaining what we pray for out of those words 1. Ioan. 3. v. 22. Whatsoeuer we shall aske we shall receaue of Because him because we keep his commandements Caluin ibidem answereth He meaneth not that our trust in praier consisteth in our workes but this onely he vrgeth that pietie and sincere worshippe of God cannot be seperated from faith Nether must it seeme absurd that he vseth the causall particle though he meane not of the cause for the inseperable accident vseth sometime to be put for the cause If we proue that workes are cause of reward out of these words Math. 16. ver 27. He will render to euerie man According according to his workes Caluin ibid. answereth As often as reward is promised to good workes the cause of saluation is not shewed but the faithfull are onely encouraged to doe well because they are assured that they shall not leese their labour If we proue that good workes are cause of eternall happines out of these words Math. 25. v. 34. Possessethe For. kingdome c. For I was hungrie and you gaue me to eate And c. 25. v. 23. Because thou hast beene faithfull ouer a few things I will place the ouer manie things enter into the ioy of thy Lord. And Apocal. 7. ver 14. These are they which are come out of Therefore great tribulation c. therefore they are before the throne of God Pareus lib. 5. de Iustificat c. 3. saieth The answere of all Protestants is that the causall particle in the
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
Protestants expound of onely endeauour or desire to do it THE 16. argument shal be taken from thence that words of Scripture which signifie the working or doing of a thing Protestants are compelled to expound of onely endeauour or desire to worke or doe it Thus they delude those words of Scripture which say that some men are iust are perfect auoide euill doe the will of God loue him with all their heart fulfill the law keepe the commandements worke their saluation and the like Caluin in Math. 12. vers 33. those words Ether make a Make good 1. aspire to good tree good c. expoundeth thus It cometh of the free indulgence of God that he vouchsafeth them so honorable a title of good who aspire to goodnesse In Math. 6. v. 9. Thy will be done This sufficeth saieth he to testifie by desire that we Keepé 1. applie their endeauour hate and are sorie for whatsoeuer we see contrarie to Gods will and desire to haue it destroied In Ioan. 15. v. 10. If yee keepe my commandements The faithfull saieth he are accouÌ„ted to keepe Christs commandements when they applie thereto their endeauour albeit they be farre from the marke Vpon that Rom. 8. v. 1. Who walke according to the flesh He saieth they walke according to the flesh not who haue quite cast of all sense of the flesh but who diligently labour to tame and mortifie the flesh that the desire of pietie may seeme to reigne in them Et vers 5. He testifieth that he accounteth not them carnall who aspire to heauenlie iustice but them who are wholy addicted to the world In Philip. 2. vers 3. Worke your saluation We are Worke. 1. aspire to it Iust 1. aspire to iustice saied to worke it when gouerned by the holie Ghost we aspire to heauenlie life In 1. Tim. 1. v. 9. The law is not set for the iust I answere that Paul here calleth them iust not who are wholy perfect as there is none to be found but who with a singular desire of heart aspire to goodnesse Et ib. c. 4. v. vlt. Thou shalt saue thy selfe The Pastour is saied to saue himselfe because that is Worke. 1. Goe forward vsuall that the faithfull worke their saluation when they goe forewarde in the course thereof In 1. Pet. 4. v. 18. If a iust man shall scarce be saued He calleth them iust not who are perfectly iust but who endeauour to liue well In 1. Ioan. 2. vers 3. If Keepe 1. Endeauour we keepe his commandements He meaneth not to keepe the commandements to fully satisfie the law which example can neuer be found in the world but who according to mans infirmitie doe endeauour to frame their life to Gods seruice And ib. v. 5. But who keepeth his word truely in him the loue of God is perfect I answere saieth Caluin that it sufficeth so euerie one according to the measure of grace giuen to him doe aspire to this perfection And ib in c. 3. v. 5. There is no sinne in him They are esteemed of the cheifest parte that is they are saied to be iust and to liue iustly because with a sincere affâ—ction of heart they aspire to iustice This and manie such like Caluin Bucer vpon that Math 7. v. 21. But who doeth the will Doeth 1. Endeauoureth of my Father That is saieth he who with his mynd doth endeauour to frame himselfe to the will of the Father In Math. 12 v. 50. Whosoeuer doth the will of my Father We must must note that to doe the will of the Father is all one as to heare the words of Christ and to doe them that is to endeauour from our heart to doe them And in Ioan. 14. he saieth To keepe the commandement of the Lord here is nothing els but to beleiue that it is true and holesome and to loue it with all our heart Zuinglius in Explanat art 14. Here we vnderstand to doe according to the rule of Christ and precepts of God to come neare to the rule of God and with all endeauour to conforme himselfe to the word of God as farre as a man can in this mortall bodie Et in Luc. 1. tom 4. p. 183. Manie trouble themselues here how they are saied to haue beene iust before God whereas before him no mortall man can be iust This knot is easily loosed if we Iust 1. Endeauour to be vnderstand simply according to the phrase of the Hebrew tongue which calleth them iust before God who for feare of God and loue of iustice endeauour to be innocent and holie Schlusselburg to 7. Catal. Haeret. pag. 235. expoundeth those words Philip. 2. ver 12. in this sorte To worke in this place signifieth to labour and to be carefull of the true way which God hath proposed for to obtaine saluation Pareus l. 4. de Iustif c. 15. saieth Iob indeed is saied to be iust perfect and fearing God and auoiding euill because he was a sincere worshiper of God hauing an earnest desire to doe well Tilenus in Syntagm c. 46. They are called iust and perfect Iust 1. Labour to be who labour for iustice and aspire to perfection Perkins vpon that Galat. 6. ver 2. So yee shall fulfill the Fulfill 1. desire law of Christ Here the Galathians are saied to fulfill the law because God accepteth the sincere affection of the mynd for the full effect And Whitaker libr. 8. contr Dur. sect 49. They are saied to keepe who endeauour to keepe And sect 39. They loued the law with their heart and for that cause they are accounted iust Musculus in locis tit de Peccato What other thing is it I haue kept my feet from all ill way but I haue carefully endeauoured to commit no euill hIaue done iudgement and iustice but I haue had a desire to doe iudgement and iustice Wherefore thus I conclude Who beside the foresaied opposition to the expresse words of holie Scripture are also forced in so manie and so great matters to expound the words thereof signifying effecting working or doing of onely desire to effect work or doe they contradict the true sense of Scripture But Protestants doe so Therefore c. CHAPTER XVII THAT WORDS SIGNIFYING A CAVSE Protestants expound of a way or meane and what the Scripture attributeth to one cause they giue to an other THe 17. argument shal be taken from that Protestants are forced to expound words that signifie a Cause of a way order or meane Thus they depraue those words of Scripture which teach that faith or good workes are the causes of our iustice or saluation Perkins in Cathol reform Controu 4. c. 4. expoundeth those words 2. Corin. 4. v. 17. For that our tribulation which presently is momentanie and light worketh aboue measure exceedingly an eternall weight of glorie in vs in this sorte AfflictioÌ„s Worke. 1. are â—eans worke saluation not as causes effecting it but as means leading vs to it And he addeth
withal Which we must vniuersally and alwaies obserue and hould of workes in the cause of our saluation to wit that they are as a way and certaine markes which lead vs to glorie but not by causing or working it Caluin vpon those words 2. Cor. 7. v. 10. For the sorrow that is according to God worketh pennance vnto saluation that is stable writeth thus Paul enquireth not of the cause of saluation but onely commending pennance of the fruite which it Worke. 1. is as a way bringeth forth doth say that it is like a way whereby we come to saluation In this sorte consequence is rather signified then anie cause And to the same place Pareus libr. 4. de Iustificat cap. 7. answereth No efficient cause but a meane or condition which helpeth ether by it selfe or by accident is signified And Scarpius de Iustification Controuers 12. Pennance is saied to worke saluation not by making it by it vertue but by leading as by a way to saluation The same Caluin in 1. Corinth 7. vers 19. Circumcision is nothing and prepuce is nothing but the obseruation of the commandements of God Here saieth he Paul disputeth not of the cause of iustice nor how we obtaine it but onely to what the faithfull ought to bend endeauour And vpon that Wash 1. feele Actorum 22. vers 16. Be baptized and wash away thy sinnes Ablution he saieth he signifieth not the cause but is referred to Paules feeling who hauing receaued the Symbol knew better that his sinnes were forgiuen And 3. Institution cap. 4. § 36. he saieth Where sinne is saied to be purged by mercie and bountifulnesse Prouerb 16. is not meant that by them it is recompensed in the sight of God but is shewed that they shall find God mercifull to them who forsaking vice are turned to pietie as if he had saied Gods wrath is appeased when we leaue our wickednesse And ibidem cap. 14. § vltim hauing obiected to himselfe that the Scripture declareth that good workes are the cause that God doth fauour them he answereth That which in order goeth first he calleth the cause of that which followeth In this manner he deriueth Cause 1. a step sometimes eternall life from good workes not that it is giuen for them but because whom God hath chosen he iustifieth that afterward he may glorifie the former grace which is a steppe to the later he after a sorte maketh a cause Finally by these kinde of speaches order is rather signified then cause Pareus l. 3. de Iustif c. 12. saieth that by those words 2. Timoth. 4. I haue fought a good fight the order and way to the crowne is noted not the cause So that what the Scripture maketh the cause according to these men is onely a meane a way steppe or order In like manner what the Scripture attributeth to one cause they giue to an other as what it atttibuteth to good workes they giue to faith onely what it ascribeth to faith or Sacraments they appropriate to God alone Zuinglius l. de Prouident cap. 6. When Paul writeth to Hearing 1. Spirit the Romans that faith cometh of hearing in the same manner he attributeth that to the nearer cause and more knowne to vs which cometh onely from the Spirit and not from outward preaching And in Math. 4. Oftentimes that is attributed to the later which belongeth to the former as to workes which rather belongeth to faith and againe to faith which most properly Workes 1. faith and truely belongeth to Gods election Sadeel de ver Peccat remiss p. 139. answering to those words Prouerb 16. Iniquitie is purged by bountie and mercie saieth That is attributed to the effects which is proper to the cause after the vsuall manner saieth he of Scripture That is attributed to their vertue which properly is to be attributed to the benefit of Christ alone Illyricus in Claue part 2. tract 6. Faith word and Sacraments Faith c. 1. God are saied to saue vs whereas God alone doth those things And ibid. Thy faith hath saued thee whereas onely Gods mercie and omni potēcie apprehēded by faith doth that And he addeth Scripture oftentimes attributeth things not to their true causes Oftentimes effects are attributed by the Scripture to not true or not principall causes Herevpon it cometh that there is often mention of Alleosis with Zuinglius and of Metalepsis with others by which figures what the Scripture giueth to one thing they transfer to an other Which Alleosis Zuinglius in Exegesi to 2. f. 350. calleth interchangable speach but Luther in Hospin part 2. Histor f. 57. termeth it the Diuels mask Wherefore thus I argue in forme Who gaynesay the expresse words of Scripture in such sorte as we haue seene in the first booke and besides in manie and weightie matters words which signifie a cause do expound of a way meane or order and what the Scripture attributeth to one cause do transferre to an other they contradict the true sense of holie Scripture Protestants doe so Therefore c. CHAPTER XVIII THAT WORDS OF SCRIPTVRE Which say a thing is Protestants expound by ought to be THE 18. argument shal be because what the Scripture saieth Is Protestants expound It ought to be Pareus l. 2. de Iustif c. 7. those words 1. Ioan. 2. v. 5. But he that keepeth his word in him the charitie of God is Is. 1. ought to be perfected expoundeth thus The sentence of S. Ihon as others such like is to be vnderstood of right or dutie not of fact What kinde of charitie ought to be not what kinde is in vs. And ibid. those words Coloss 3. v. 14. Haue charitie which is the bound of perfection he glosseth thus Charitie is called the bound of perfection not which we haue but which we ought to haue and which we shall haue in euerlasting life Et l. 4 c. 11. those words Deuter. 30. v. 6. Our Lord God shall circumcise thy heart and the heart of thy seed that thou maist loue thy Lord God with all thy heart He interpreteth in this sorte The promise to loue God with all thy heart ether speaketh of dutie how we ought to loue God to wit sincerely and perfectly or it speaketh of sinceritie And the same Pareus l. 4. de Grat. lib. arbit c. 6. that sentence of the Apostle 1. Tim. 3. he thus expoundeth The Church is called the pillar and strength of trueth of dutie because she ought alwaies to be so albeit she be not so alwaies in act The same he hath in Gal. 2. lect 18. Moulins in his Bucler pag. 50. and others Tilenus in Syntagmate cap. 46. writeth that in those places Ioan. 14. v. 21. Rom. 13. 8. and Gal. 5. 14. Where the Scripture affirmeth that those who loue God doe keepe his commandements it meaneth not of mans power to performe the law but of our dutie His meaning is that the Scripture meaneth not that who loue God keepe
Reg. 15. Luc. 1. Actor 13. he saieth this is not meant of true iustice or perfection but of apparent So that with these men nothing is true if it be against them but onely apparent as is indeed their religion Wherefore thus I argue in forme Who beside the foresaied opposition to the expresse words of Scripture in manie and great matters words which signifie true things are forced to expound them of apparence outward shews testifications and significations before men they contradict the true sense of Scripture Protestants doe so Therefore c. CHAPTER XX. THAT PROTESTANTS ARE FORCED to expound the words of holie Scripture by diuers disparates and contraries THE 20. argument wherewith we will proue that Protestants doe contradict the true meaning of holie Scripture shal be because they are coÌ„pelled to expound the words thereof by things that are quite different yea disparate or nothing like and plaine concrarie of which doings of theirs amongst innumerable I will note some few examples They expound the words of Scripture by things different or diuerse For thus dealeth Zuinglius in Marci 1. to 4. p. 141. All were baptized that is saieth he were taught in Baptized 1. Taught the Ghospell In Ioan. 3. v. 5. The kingdome of God is here taken for heauenlie doctrine and preaching of the Ghospell In histor resur pag. 401. The sense is Whose sinnes you forgiue that is Forgiue 1. Preache to whome you shall tell the forgiuenesse of sinnes In Roman 5. pag. 419. Sinne in this place As sinne by one man c. is Sinne. 1. Disâ—ase Faith 1. Preaching taken for a disease In cap. 10. pag. 434. Faith is by hearing Here marke that Faith is taken of Paul for the manifested will of God and for the manifest and publike preaching of faith amongst the Iews and Gentils In 1. Cor. 7. p. 463. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good is here taken for commodious and quiet Et tom 2. in Elencho Faith 1 Gods election Which 1. Whiles Blessed 1. Bad Fairewell fol. 34. Faith iustifieth that is the election of God In Subsidio f. 245. Which is powred out for manie that is whiles or as it is powred out for manie In Exegesi f 355. And it happened as he blessed that is bidde them fairewell Et in Exposit fidei fol. 558. It is cleare that the name of Merit or Reward is in holie Scripture but insteed of a Free guift Caluin in Luc. 1. ver 15. Replenished with the holie Ghost expoundeth To be indued with greater grace aboue che common vulgar sorte In c. 7. ver 48. he expoundeth Forgiue vs Forgiue 1. Seale our trespâ—sses thus Seale more and more mercie in our hearts In c. 8. v. 13. They beleiue for a time thus They giue an honor to the Ghospell like to faith In Math. 7. vers 21. By doing Doe Gods will 1. Beleiue the will of the Father he vnderstandeth Philosophically to frame his life and manners to the rule of virtue and to beleiue in Christ In cap. 21. vers 32. The name of Iustice here signifieth Iustice 1. Doctrine nothing els but that Ihons doctrine was pure and right In cap. 23. vers 22. To sit in the chaire of Moises is nothing els then to deliuer out of the law of God how men ought to liue In Ioannis 3. vers 5. By water he vnderstandeth Water 1. Holie Ghost Charitie in vs. 1. Towards vs. the Holie Ghost In Actor 8. ver 18. by the Holie Ghost Singular guifts In Rom. 5. v. 5. by the Charitie of God diffused in vs he vnderstandeth our knowledge of Gods charitie towards vs. In 2. Co. 2. v. 10. I haue giuen in the person of Christ that is saieth he sincerely and without simulation In 1. Timot. 1. and 6. by Faith he expoundeth Holesome doctrine Faith 1. Holesome doctrine In Tit. 1. v. 16. Appoint Bishops that is Be president in the choice of them And in Hebr. 9. v. 26. Destruction of sinne he expoundeth freing from the guilt of paine Sinne. 1. Guilt of paine Beza in Math. 3. v. 1. by Desert vnderstandeth A hillie countrie And in vers 6. by Confessing their sinnes Professing Desert 1. Hillie place themselues to be sinners And in cap. 5. vers 20. Vpon that Vnlesse your iustice abound c. by the Kingdome of heaueÌ„ he meaneth the Church militant and by Enter Teach Peter Martyr in Roman 18. saieth When the Scripture Faith 1. Gods mercie saieth that we are iustified by faith when we heare the name of faith we must vnderstand the obiect of faith to wit the mercie of God Polanus in Syntagm l. 6. c. 36. Faith is imputed to iustice Faith 1. Christs iustice that is the iustice of Christ which faith apprehendeth is imputed Sadeel ad art 44. abiurat When we are saied to be iustified by faith by the name of faith we must vnderstand Christ And so also Bullinger dec 3. serm 9. The Confession of Saxonie c. de Remiss Peccat This saying is to be vnderstood correlatiuely we are iustified by faith that is we are iustified by confidence of the Sonne of God Zanchius de Perseuerant tom 7. col 143 by that You are Faith 1. Confidence fallen from grace vnderstandeth you are fallen from the doctrine of grace or from the Ghospell Pareus l. 2. de Iustif c. 7. Grace 1. Doctrine by Perfect charitie vnderstandeth sincere Et lib. 4. c. 7. by worke your saluation Doe those things which are necessarie for to obtaine saluation Perkins in Cathol reform Contr. 5. c. 3. saieth In all the promises of the Ghospell in which God doth voluntarily binde himselfe to reward our workes the obligation doth not directly pertaine to vs but in respect of the person and obedience of Christ Apologia Confess Aug. c. de Implet legis Because Loue. 1. Beleiue she loued much that is say they because she truely worshiped me with faith and with exercises and signes of faith Et de Resp ad Argum. When the text saieth that eternall life is rendered to workes it meaneth that it is rendered to those that are iustified Agayne Almes is saied to deliuer from death and to purge from sinne not in it selfe but in the cause thereof that is in faith Almes i. Faith Brentius hom 1. in festum om sanctorum To hunger after iustice is to haue a iust cause and yet not be able to follow it in law Reineccius to 4. Armaturae c. 19. by Sacrifice the Phase vnderstandeth Kill it lest he should be confessed that the pascal lam be was sacrificed Illyricus 1. Ioan. 2. v. 3. The keeping Keeping 1. Knowing of the coÌ„mandements in this place signifieth the true knowledge of his doctrine Piscator in Thesibus l. 2. p. 192. 2. Pet. 2. They denie the Lord who hath bought them that is whome before they had professed that he had bought them Et p. 472. he Buye 1. Professe to buye
power of death Albeit Soule 1. Dead bodie Hell 1. Graue nothing hindreth by Soule to vnderstand synechdochically the very bodie and that also dead and to take the name of Hell for the Graue Expositions by quite contraries They expound also the words of the holie Scripture by quite coÌ„traries For touching faith wheÌ„ S. Iames c. 2. saieth that a man is not iustified by faith onely they say he meaneth not of faith but onely of a shaddow or dead image of faith So Faiâ—b 1. Not faith Zuinglius Caluin Beza vpon that place Luther in Postilla in Dom. 9. post Trinit Bucer in Math. 8. Whitaker l. 1. coÌ„t Beleiue 1. Deceaue themselues and others Dur. sect 13. others In like sorte the word Beleiue in that Luc. 7. v. 13. They beleiue for a time with them signifieth not to beleiue but to deceaue mens eyes and their owne mynd with a deceitfull shew of faith So Caluin 2. Instit c. 2. § 10. Where he calleth this beleife a shaddow and shew of faith and saieth that it is of no reckoning and vnworthie of the name of faith When S. Ihon. 12. ver 23. saieth Manie beleiued in his name Caluin ibidem thus expoundeth him Their faith was preposterous It is euident that their faith was not true and lawfull Luther in Postil in Dom. Quinquagues saieth that when S. Paul 1. Corinth 13. Writeth If I haue all faith c. he doth not speake of Christian faith In like sorte To be illuminated To taste the heauenlie guift and to be made partaker of the holie Ghost Hebr. 6. vers 4. according to them is not to haue true light or the holie Ghost but onely to haue some such thing So Caluin 3. Instit c. 2. § 11. and. 12. and Heb. loc cit ibique Beza and others Moreouer faith to be consummated by workes Iac. 2. v. 22. in their opinion is not to be consummated or perfect by Perfected 1. Not perfected workes but to be tried to be such Caluin ibid. It is saied to be perfected by workes not that it taketh thence perfection but be cause it is proued to be true thereby Finally when Christ Ioan. 6. calleth faith a worke Zuinglius l. de relig c. de orat expoundeth Worke. 1. No worke him So he calleth it a worke as by the contrarie sense he would say yee shal be made happie by faith and by no worke And in this sorte they depraue all those places of the holie Scripture which teach that the euil or reprobates do beleiue are illuminated doe repent and the like Touching workes they denie that To worke in that 2. Cor. Touching workes 7. v. 10. Sorrow according to God worketh pennance stabill to saluation signifieth not To Cause but onely to goe before saluatioÌ„ Caluin ib. For he inquireth not of the cause of saluatioÌ„ but onely coÌ„mending pennaÌ„ce as a fruite which it worketh saieth that it is like a way by which we come to saluatioÌ„ Likewise worke your saluatioÌ„ Phil. 2. with theÌ„ doth not coÌ„mand vs to worke our saluatioÌ„ but onely to doe those things which become theÌ„ that are to be saued For thus Zuinglius vpon that place For Paul in this place commandeth not to doe good works that we may get saluatioÌ„ by theÌ„ but that we may doe those things which become the childreÌ„ of God who are saued by faith WheÌ„ the Scripture saieth Feare of God expelleth sinne Almes purgeth sinne expelleth sinne By mercie sinnes are purged Kemnice in locis part 2. de arg answereth It speaketh not of propitiation or satisfactioÌ„ for sinne but saieth that sinnes are auoided eschewed So that to expell to purge to extinguish sinne is not to purge sinnes already coÌ„mitted but onely to beware of coÌ„mitting theÌ„ To be doers of the word Iac. 1. v. 22. in their opinioÌ„ is not to be doers of the word but hartely to embrace it Caluin ib. A doer here doth not signifie him who satisfieth the law and fulfilleth it in all points but who hartely embraceth the word of God by his life in earnest witnesseth that he beleiueth Perfect charitie 1. IoaÌ„ 2. v. 5. With theÌ„ is not perfect but true Beza ib. It is not inquired in this place who loueth God perfectly but who loueth him truely To doe the will of God 1. IoaÌ„ 2. v. 17. according to theÌ„ is not to doe but to beleiue Caluin ib. If anie obiect that done what God coÌ„mandeth the answere is at hand that here is no speach of the absolute keeping of the law but of the obedience of faith In like sorte Doe this Luc. 10. v. 28. With them is not to doe but to beleiue Luther in Gal. 3. to 5. p. 345. The meaning of this place Doe this and thou shalt liue is this Thou shalt liue for this faithfull doing or this doing shall giue the life for onely faith In this sorte iustification is attributed to onely faith as creation is to the Godhead Weomen in those words Apoc. 14. v. 4. These are those who were not defiled Weomen 1. not weomen but idols with weomen according to their mynd signifieth not weomen but idols Tilenus in Syntagm cap. 47. It is not meant of carnall copulation with weomen but of spirituall whoredome with idols Forsooth least virginitie might be thought to haue a speciall reward in heauen Iust and Iustice Ezech. 18. vers 14. When the iust shall turne himselfe from his iustice with these men signifieth not iust nor iustice Pareus lib. 3. de Iustif cap. 14. My aduersarie wrongfully wresteth this Scripture from temporally iust to truely iust They doe Rom. 2. v. 14. those things which are of the law is not meant of doing but of commanding Beza ib. edit 1565. That is they command honest things and forbidde dishonest For Paul speaketh not this of the obseruation of the law but onely of that maÌ„ner which euen profane people followed in making laws Touching sinnes Iniquitie in those words Prouerb 16. Touching sinne Iniquitie 1. not iniquitie vers 6. Iniquitie is redeemed by mercie and trueth with these men is not iniquitie or sinne but temporall punishment Kemnice in locis part 2. tit de Argum. Mercie is an expiation not of sinne but of temporall punishment Sinnes to be takeÌ„ away 1. Ioan. 1. vers 29. is not to be taken away but onely not to be imputed Caluin ibid. Albeit sinne do perpetually stick in vs yet in Gods iudgement it is none because being abolished by Christs grace it is not imputed In like sorte To be blotted out like a mist Esaiae 44. is not to be blotted out but to be not imputed Bidenbachius in Consensu c. p. 724. Our sinnes are saied to be blotted out as a mist to be cast behind the back and to be drowned in the depth of the sea not as if they were no more but because they are not imputed to the beleiuer Touching Iustification Grossius in Apol. pro Disput Touching
c. 3. Nether is eternall life called a reward properly Piscator in Thes l. 2. p. 103. Faith properly speaking doth not purge sinnes Et p. 112. We must not properly vnderstand that Christ purged the Church by the lauer of water in the word but metonymically Imperpely In like sorte for improperly Caluin in Ioan 4. ver 39. The word Beleiue improperly signifieth that they were stirred vp by the speach of the woman to acknowledge Christ a Prophet In c. 6. v. 29. It is euident enough that Christ spoake improperly when he calleth faith a worke In cap. 12. ver 42. He seemeth to speake improperly whilest he seperateth faith from confession In Math. 6. v. 16. That he promiseth reward from God vnto fasting is an improper speach In illud Math. 12. v. 33. Make a good tree It is an improper speach In illud c. 13. v. 19. He scrapeth away that which was sowed in the heart That Christ saieth the word was sowed in their hearts is an improper speach In c. 26. v. 26. The word of Bodie is improperly trāsferred to bread of which it is a signe In illud Rom. 11. v. 22. If he remaine in goodnesse This should be improperly spoaken peculiarly of anie good man that God had mercie on him when he chose him if so he remaine in mercie †Goodnesse In illud Ephes 2. vers 20. Built vpon the foundation of the Apostles Properly Christ is the onely foundation Beza in Colloq Montisb pag. 120. saieth Baptisme was heth away sinnes is an improper speach Aretius in locis part 1. f. 84. There is an other improper forgiuenesse of sinnes as is that of the Ministers Bullinger Dec. 3. Serm. 9. The Apostles improperly attribute iustice to good workes but truely and properly to faith and most properly to Christ himselfe Piscator in Thes l. 2. p. 119. It is improperly saied that faith is imputed to iustice These and manie other things they say are spoaken improperly or not properly when the proprietie of the word maketh against them Something 's they say are to be vnderstood tropically Tropically or Figuratiuely or figuratiuely P. Martyr cont Gardiner col 623. We say That speach This is my bodie is not proper but metopharicall and tropicall And in Hospin part 2. Histor fol. 239. The words This is c. cannot be taken simply and without a figure They are a tropicall manner of speaking And Hospin himselfe ib. fol. 26. saieth Zuinglius expounded Christ his words This is c. by a metonymie interpreting Is for signifieth Fol. 35. OEcolampadius sheweth that the figure is in the word Bodie And fol. 161. Those of Strasburg and Zurich agree that the words are tropicall Caluin de Rat. Concordiae The word Bodie is figuratiuely giuen to bread Beza in Colloq Mōt pag. 302. Our men denie not this proposition Man is God but tell how it is to be expounded we say it is a tropicall speach Daneus Cont. de Euchar. c. 10. Bread it selfe is tropically called the bodie of Christ Vorstius in Antibel p. 394. It appeareth that those words of Christ must needs be meant by a figure Tilenus in Syntagm c. 64. The Apostle indeed saieth Christians haue an altar but not a materiall and visible but figuratiuely Some things they will haue be expounded Symbolically Symbolically Caluin in Admonition vltim ad Westphal Bread is symbolically called Bodie Et cont Heshus p. 844. Touching bread the speach is metonymicall that it may truely be symbolically called the true bodie of Christ Zuinglius in Subsid to 2. f. 245. The disciples vnderstood Christs speach rightly but symbolically Other things they vnderstand aequiuocally Pareus l. Aequiuecally 4. de Iustif cap. 4. I confesse that in Scripture the Ghospell is equiuocally called the law of faith the law of Christ the law of libertie In which sense we graunt that Christ is called a lawgiuer a law maker that is a Teacher Other things they expound Analogically Perkins in Cathol Refor Contr. 11. c. 2. Bread is the bodie of Christ sacramentally by analogie and no otherwise Some things they will haue to be taken Synecdochically Synechdochically Luther in Hospin l. cit fol. 76. There is a synechdoche in the words of consecration as a sword with a scabbard Westphalus in Schlusselb to 7. Catal. p. 176. Luther acknowledgeth a synechdochicall speach in the words of Christ This is c. and the same saieth Adamus Francisci in Margarita loco 16. Bucer l. de Ministerio pag. 609. It is euident that those Take Eate are synechdochicall and are referred to twoe things Peter Martyr contra Gardiner col 933. I alwaies pretēded that I did acknowledge a metonymie or synechdoche in those words of the Supper And he addeth It cannot be denied but there is a manifest alleosis And col 965. I confesse that Bucer liked better a synecdoche Vorstius in Antibellarm p. 42. Nothing hindreth by Soule synechdochically to vnderstand the bodie it selfe and that also dead Wigand in Schlusseb to 7. Catal. p. 754. Worke your saluation with feare and trembling is a synecdoche that is Doe true pennance Lobechius disput 22. The Scripture saieth that faith iustifieth vs and faith is imputed to iustice by metalepsis and synechdoche taking faith for the obiect of faith that is for Christ or the iustice of Christ Scarpius also de Iustif Cont. 1. saieth that this speach Faith iustifieth is synecdochicall Sometimes that words which make against them are Catachrestically taken Catechrestically or abusiuely Zuinglius l. de Relig. cap. de oration Christ abusiuely calleth faith a worke Agayne Testament is taken here abusiuely for the signe or symboll of the testament In Elencho fol. 31. Paul speaketh of twoe testaments but the one he calleth catachrestically a testament In Respons ad Billican O Ecolampadius saith that here in words of the Supper is a catachresis or metonymie In Math. cap. 9. That the Scripture calleth faith that which is dead is done by abuse of the word as we say the faith of Iews the faith of Turkes And in Hospin lib. 2. Histor fol. 35. When I say that by Catachresis This bread signifieth my bodie and OEcolampadius saieth metonymically This bread is a figure of my bodie what difference I pray you is there in the summe of the sense Illyricus in Mathew 5. vers 12. Christ abusiuely calleth future goods a reward Caluin 3. Institut cap. 2. § 9. The testimonie of faith is attributed to such but by catachresis Zanchius in Supplication tom 7. pagin 59. That speach To obey their concupiscences when it is attributed to the elect is to be vnderstood catachrestically Pareus l. 1. de Iustif c. 15. A dead faith is not a true faith though abusiuely it be called faith Author Resp ad thes Valent. Our men do say truely and orderly that the Ghospell cannot be called a law but catachrestically Otherwhile they will haue the words of Scripture which are contrarie to them to
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
who aâ—ouÌ„d with iustice according to the doctrine of the law not of the Ghospell Scarpe de Iust CoÌ„t 1. IustificatioÌ„ effectiuely is immediatly of Christ alone but sanctificatioÌ„ is of the holie Ghost IustificatioÌ„ quitteth vs in the iudgemeÌ„t of God not sanctificatioÌ„ Et CoÌ„t 7. There is a twoefould ablutioÌ„ of sinne the first is of the guilt and this is iustâ—ficatioÌ„ the second is of the inherence thereof and this is sanctâ—fication Bullinger dec 3. serm 9. There is a duble iustice iustificant and obediâ—nt Polanus part 2. thes The grace which Adam receaued in creation was not grace which maketh gratefull Et in Disp priuat Sinnes are blotted out by pennance not causatiuely but osteÌ„siuely Riuet tract 3. sec 26. We are perfectiuely imputatiuely iust but inhereÌ„tly iust onely imperfectly Touching the law they distinguish in this new sorte It is Of Gods law abrogated from the faithfull according to rigor and imputatioÌ„ no according to obligation There is a twoefould fulfilling of the law legall and Euangelicall Mans law bindeth in generall not in particular Whitaker libr 8. cont Dur. sect 96. saieth The Decalogue is taken away in parte but not simply Caluin in Actor 15. vers 10. The commandements are an vnsupportable yoake for to be exacted not for doctrine Pareus l. 2. de Iustif cap. 7. They are heauie concerning perfection not for inchoation Reineccius to 4. Arm. cap. 13. They are light in respect of imputation and inchoation but not of perfect fulfilling Bucan in Instit loco 19. To the regenerate the law is possible by imputation of the satisfaction of Christ and by inchoation of newnesse Scarpius de Iustif CoÌ„t 12. The law is possible for outward precepts not inward in parte not in whole or by inchoation or in Christ not in our selues Musculus in locis titul de Legibus Christians fulfill the law perfectly in Christ imperfectly in themselues Polanus in disput priuat 40. The regenerate keepe the precepts of God by by imputation but themselues keepe them not Reineccius tom 4. Armat cap. 13. According to the law none is worthie before God but according to the Ghospell the godlie are worthie before God These and manie such other distinctions neuer heard What onely distinctions Protestants say they allow of before among Christians haue Protestants deuised against which at this present I obiect onelie this that themselues teach that no distinctions are to be admitted in Diuinitie which are not gathered out of expresse and plaine places of Scripture For thus Whitaker Contr. 4. quaest 1. cap. 3. That rule is much to be esteemed That in diuinitie no distinctions are to be allowed but such as are proued by plaine passages of Scripture And lib. 2. de Concupisc cap. 7. We may say and defend what we will if such distinctions be accepted Sadeel ad Repetit Sophism Turriani It is a theologicall rule All distinctions in diuinitie must be proued by expresse places of Scripture The like hath Perkins l. de Caena to 1. col 861. and others Their most vsuall distinctions wherewith most coÌ„monly Most vsuall distinctions with Protest they delude the testimonies of Scripture are these though perhaps all of them vse not the verie selfe same termes To wit Before men not before God or which cometh all to one It seemeth so but is not By this distinction they delude all those testimonies of Scripture which teach that reprobate or euill men may beleiue doe good workes be in the Church that reprobates may be iustified that good workes doe iustifie redeeme sinnes or the like Which they expound before men not before God or in shew not in deed An other vsuall distinction of theirs is In it selfe or in an other thing By this they delude those testimonies of Scripture which say that good men are iust worthie of God fulfill the law that baptisme forgiueth sinnes Almes deliuereth from death and such like which they expound in an other not in themselues as that good men are iust worthie of God fulfill the law in Christ not in themselues that almes deliuereth from death not in it selfe but in faith as saieth Confessio Augustana c. de Implet legis and that baptisme remitteth sinnes not in it selfe but in faith So Caluin in Act. 2. v. 38. A third vsuall distinction of theirs is SignificaÌ„tly not Causally By this they delude those testimonies of Scripture which teach that Sacraments worke grace Preists remit sinnes good works doe iustifie doe cause life euerlasting and the like Which they expound Significantly or ostensiuely not Causally Their fourth accustomed distinction is In parte not simply or wholy Thus they delude those testimonies which auouch that there is inherent iustice that sinners are taken away that good mens good workes are good and such like which they expound In parte not simply or wholy Their fift vsuall distinction is A saying of the law not of the Ghospell Thus they delude all the sentences of Scripture which declare that iustice and life euerlasting is to be purchased by good works that the keeping of the law is necessarie to life and such like For these kind of sayings they will haue to be onely of the law not of the Ghospell But their most vsuall distinction of all is Figuratiuely not Properly which kind of deluding the Scripture is most ample and containeth almost all the former kinds For what seemeth to be is not is figuratiuely not properly Likewise what is in parte and not simply what is not in it selfe but in another is figuratiuely and not properly Yet because this their distinction would wax stale if it were vsed vnder the same termes in all places and the vanitie thereof would easily appeare if nakedly it were applied to some places therefore at least in words and with some litle differences they haue deuided it into diuers Peculiarly by this distinction they delude all those testimonies of Scripture which teach that the Eucharist is the bodie and blood of Christ that eternall life is a reward that the Apostles are the foundations of the Church that the Ghospell is a law Christ a law giuer descended into hell that there is in the Church an altar a sacrifice and the like These forsooth are their fine plaisters which they applie to cure all the wounds which are giuen them by the sword of the word of God which if they will let other Heretiks vse in such sorte as they doe nothing at all will be proued out of Scripture Wherefore thus I frame my 22. argument They who besides their opposition to the expresse words of holie Scripture related in the first booke are forced in manie and great matters to deuise friuolous and verball distinctions and such as destroye themselues and were neuer heard of before among Christians they contradict the true sense of holie Scripture Protestants doe so Therefore c. CHAPTER XXIII THAT PROTESTANTS CONFESSE THE vniforme consent of Fathers Councels and of the Church to be against
a contradictorte proposition to the words of Christs institution For Christ saieth This which I giue you to eate is my bodie The Sacramentaries denie it and say That which thou giuest vs to eate is not thy bodie The like hath Musculus art cit They teach that Christ is not in the Supper l. 1. c. 11. art 1. And neuerthelesse thus writeth Beza in Hospin part 2. Histor fol. 301. Manie thinke that we would exclude Christ from the Supper which is plainely impious We are so farre from saying that Christ Iesus is absent from the Supper that aboue all men we most repugne this blasphemie Concerning faith they teach that it is not simply necessarie to saluation l. 1. c. 13. art 15. Which is blasphemous Touching Faith in the iudgement of Luther in Genes 47. tom 6. Zuinglius saieth he wrote of late that Numa Pompilius Hercules Scipio Hector do enioy euerlasting happines in heauen with Peter and other Saints Which is nothing els then plainely to confesse that they thinke there is no faith no Christianitie The like saieth Beza l. de puniend Haeret. Touching good works they denie that it is necessarie Touching good workes they should be present when we are iustified l. 1. c. 14 art 12. Of which doctrine thus pronounce the Electorall Ministers in Colloq Aldel p. 343. It is horrible dishonor to God and a barbarous doctrine to professe that in the very instant and act of iustification not onely merit but also necessitie of the presence of good works is excluded They say that all the good works of iust men are sinnes and mere iniquities lib. 1. cap. 14. art 2. Of which doctrine Zuinglius giueâ—h this verdict in Exposit Fidei to 2. Some of ours haue saied paradox like that euerie worke of ours is abhomination They say also that we may not doe good for reward l. 1. c. 14. art 19. Of which doctrine Remonstrantes in Collat. Hagae p. 95 giue this censure Who denie that the faithfull may doe good workes in regard of reward due to good works he peruerteth and denieth the nature of faith of Gods law of eternall life and death Touching sinne they teach that in the faithfull it doth Touching sinne not expell grace l. 1. c. 16. art 6. Of which Hutter thus writeth They plainely make the Apostle a liar who with open mouth pronounceth that euerie fornicator vncleane and couetous man is excluded out of the kingdome of heauen and also Christ our Sauiour who pronounceth this sentence against those that denie him whosoeuer shall denie me c. They teach that men shall not be damned for their sinfull works but onely for incredulitie l 1. c. 16. art 10. And yet Beza in 2. part Resp ad Acta Montisb pag. 218. after he had recited these positions of Iames Andrews Onely incredulitie damneth men Men are not damned because they haue sinned addeth Durst euer man before this so impudently bring into Gods Church so false so monstrous so abhominable doctrine Et p. 215. Surely your speach seemed into lerable to vs that men are not damned for sinne The like hath Vrsin in Miscellan p. 84. Touching Iustification they teach that a iustified man Touching Iusication cannot leese grace by any sinne that he committeth lib. 1. c. 17. art 12. Which doctrine is thus censured by Wittembergenses in Schlusselb lib. 1. Theol. art 7. It is a great madnesse of the Anabaptistes and other frantike men who say that the iustified cannot fall or at least not leese the holie Ghost and become againe guiltie of Gods wrath albeit they breake Gods commandments against their conscience Hutter in Anal. cit p. 562. It is a blasphemous speach of Zanchius saying that forgiuenesse of sinnes once obtained is not made voyde by sinnes folowing and that the holie Ghost once giuen to the iustified remaineth with him for euer And of Beza writing that Peter denying Christ and Dauid falling into adulterie did not leese the holie Gost Adamus Francisci loc 6. The Caluinists with a horrible madnesse imagin that the regenerate caÌ„not fall into mortall sinne and that if they fall notwithstanding they retaine Gods grace the holie Ghost and faith Et Confess August c. 11. condemneth the Anabaptistes who denie that they who are once iustified can againe leese the holie Ghost They teach that a Sinner doth not cooperate to his conuersesion but that he is iustified doing nothing as a logge or els rebelling lib. 1. c. 17. art 15. Which doctrine thus the Wittembergians condemne in Schlusselb to 5. Catal. Haer. With all our hearts we abhor from that doctrine dishonorable to God and full of Blasphemies against the Sonne of God A man is conuerted not onely as a logge but also resisting and we say that by such speach not onely securitie and profane contempt of God but also horrible sinnes of men are bolstered Of free will they teach that man hath no freedome in good or euill deeds l. 1. c. 21. art 2. Which doctrine Melancthon lib. de Causa Peccati to 2. thus condemneth We doe not applaude the madnesse of the Stoickes or Maniches who are dishonorable to God and pernitious to mans life feigning that men do necessarily commit sinne Finally Iames Andrews in Colloq Montisb condemned manie doctrines of Beza as blasphemous as pag. 381. That the elect though they sinne grieuously doe retaine the holie Ghost pag. 393. That onely the elect infants are adopted in baptisme p. 447. That Christ died not for the sinnes of the whole world p. 422. That God will haue some to perish Et p. 423. That God will not haue mercie on some and that he created some to this end to shew his wrath in them Vorstius also in Parasceue oftentimes condemneth Piscators doctrine of blaphemie And scarce is there anie Protestant that writeth against an other who doth not accuse him of blasphemie Wherefore let this be my 25. argument Whose sundrie doctrines are not onely so opposite to the expresse words of Scripture as hath beene shewed in the first booke but also so blasphemous as sometimes the very Authors of them partely other learned Protestants their brethren do confesse it they are opposite to the true meaning of holie Scripture But manie doctrines of the Protestants are such Therefore c. CHAPTER XXVI THAT PROTESTANTS DOE FRVSstrate and make voide the ends of the coming and passion of Christ MY 26. argument wherewith I will proue that ProtestaÌ„ts coÌ„tradict the true sense of holie Scripture shal be because manie of their positions doe frustrate and make voide the coming and passion of Christ For one end of the coming and passion of Christ was Protest say Christ tooke not away sinne to take away and exhaust our sinnes 1. Ioan. 3. v. 5. And you know that he appeared to take away our sinnes Hebr. 9. v. 28. Christ was offered once to exhaust the sinnes of manie But Protestants as we shewed l. 1. c. 17. art 5. say that Christ did not take
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
conceaue how God in different manner willeth and willeth the same thing Againe Where we conceiue not how God will haue that to be done which he forbiddeth to doe let vs remember our weaknesse Et 3. Instit c. 24. § 17. When he had saied that God willeth that which he professeth that he will not he addeth Albeit according to our vnderstanding Gods will be manifould yet in himselfe he willeth not this and that but by his manifould wisdome maketh our vnderstanding astonished till it shal be graunted to vs to know that wonderfully he willeth that which now seemeth contrarie to his will And cap. 11. § 11. This is a meruailous manner of iustifying that they that are couered with Christ iustice feare not the iudgement which they deserue and whilest iustly they condemne themselues they are iudged iust out of themselues De Praedest pag. 704. Let our faith adore a farre of with decent sobrietie the hidden counsail of God wherewith the fall of man was preordained And pag. 711. How it was appointed by the foresight and decree of God what was to become of man and yet God is not to be madde partaker of the sinne as if he were ether author or allower thereof seing it is clearely a secret farre beyond the reach of mans wit let vs not be ashamed to confesse our ignorance In Ioan. 12. ver 27. But it seemeth that this doth not become the Sonne of God that an inconsiderate desire escapeth him which he must streight renounce for to obey his Father I confesse saieth he that truely this is the follie of the crosse which is a scandall to proud men Nay it is not the follie of the crosse but the impietie of Caluin to attribute an in cōsiderate desire to Christ And in Math. 26. vers 39. If anie obiect that the first motion which should haue beene bridled before it went further was not temperate as it beseemed I answere saieth he that in this corruption of our nature there cannot be seene the feruor of passions with that temper which was in Christ but we must yeeld this honor to the Sonne of God that we iudge not of him by our selues Forsooth the impostures of Caluin not onelie wāting all word of God but also quite cōtrarie thereto must be beleiued though they cannot be vnderstood and the Catholik doctrine of the Eucharist and the like must not be beleiued because it cannot be vnderstood Beza in Explicat Christianismi c. 3. After a wonderfull and incomprehēsible manner it pleaseth God that euen that which as it is sinne he alloweth not yet is not done without his will De Praedest cont Cast p. 340. When he had saied that God decreeth the causes of damnation and that none can resist his decree he asketh Is not then all the falut in God and answereth This difficultie is vnexplicable for men Agayne How God is not in fault if he ordayne the causes of dānation we thinke with the Apostle that it is a question vnexplicable for mans wit Et in Colloq Montisb p. 427. There is no parte of Christian doctrine from which sense and humane reason doth more abhorre Pareus l. 2. de Amiss Grat. c. 13. after he had saied p. 358. that God doth enforce mē to sinnes as they are his secret iudgements addeth p. 363. that this manner is vnexplicable Indeed this their excuse of the inexplicabilitie of the thing were tolerable if the Scripture did clearely teach what they say but seing it doth not clearelie teach so as appeareth by the answers of Catholiks yea so clearely teach the contrarie as Protestants are forced to confesse that they know not how to reconcile so manie of their positions with the Scripture it is a verie great proofe that in verie deed their doctrine is repugnant to Scripture An other manner whereby implicitlie they cōfesse that Protest confesse that the words of Scripture seeme against them their doctrine is repugnāt to Scripture is because in manie and great matters they acknowledge that the words of Scripture and such as are of purpose spoakē for to declare vnto vs what we ought to beleiue of such matters seeme to fauour vs more then them are hard to them and torment them shrewdly Luther in Postill Dom. 9. post Trin. This dayes Ghospell if it be nakedly looked into without the Protestant spirit is plainely Papisticall Zuinglius l. de Rel. c. de Merito None denieth but that in Scripture there are almost more places which attribute merit to our works then denie it And in Explanat art 20. The places of Scripture at first sight seeme to attribute some what to Merit Bullinger Dec. 3. Serm. 9. We acknowledge that the Scripture euerie were doth seeme to attribut life and iustice to good works Rainolds in Confer c. sect 1. What if in that other place the Scripture in shew do fauour you more then vs. And he addeth that he easilie graunteth that the shew of the words of Scripture maketh more for vs then for them Agayne I will graunt 〈◊〉 the words of Christ This is my bodie in shew do fauour more your reall presence then that sacramentall which we mantaine And in an other place In shew of words our Sauiour seemeth to haue promised the keys to Peter onely Herbrand in Compendio Theol. pag. 340. saieth If the letter be vrged in those The letter against Protestants words of Daniel Redeeme thy sinnes by almes they be contrarie to their doctrine The same confesseth Hunnius l. de Iustif of those words of Tobie Almes deliuereth from all sinne and from death And the same is euident by infinit places of Scripture which Protestants are forced to expound figuratiuelie because the proprietie of the word is for vs. Zuinglius Epist ad Matthaeum Rutling to 2. thus speaketh Now remaineth that which in this matter is the hardest A hard matter for Protest to wrest the words of all to wit how we may wrest the words of Christ which they terme words of consecration Here verily we must stretch all the veyns of faith Et in Resp ad Billican he saieth that he vseth pulleis and presses to wring out the sense of the words of consecration and addeth We denie that anie one They need pullies and presses litle droppe at least sincere and pure will come from them vn-vnlesse they be prest with the weight of other places And againe How manie had we some years agoe who could acquit themselues handsomely of those words of Christ Thou art Peter c. and shew the figure of the speach And yet it was no hindrance that we could not handsomely dispatch our selues of the word Caluin 3. Instit c. 2. § 11. I know it seemeth hard to some where faith is attributed to the reprobates In Luc. 3. vers 9. As for Merit that knot is to be loosed which hindreth manie For the Scripture so often promising reward to works seemeth to attribute some merit to them Peter Martyr in Dom. 4. Hom.
Protest tormented with the words of Scripture 21. The Protestant interpreters do torment themselues in that Daniel seemeth to attribute redemption or remission of sinnes to mans iustice and works of mercie For they well admonish that it is repugnant to the chiefe point of our religion Daneus in c. 67. Enchir. Aug. saieth that saying of S. Iames We are not iustified by faith onelie doth this day tormeÌ„t manie so that some haue reiected the epistle others haue called it strawish Kemnice in loc to 2. tit de Argum. That saying of Daniel c. 4. seemeth very hard against free iustification The third way by which they tacitelie confesse that Protest forced to denie their doctrine their doctrine is contrarie to Scripture is because when it maketh for their purpose they denie that they teach manie of those points which in the former booke we haue clearelie shewed that they plainelie teach And because they do this so frequentlie as I need not bring manie examples thereof I will here cite onelie some few Touching God Pareus thus writeth Colleg. Theol. 9. disp 32. It is a slaunder that we simply say that God would and decreed that our first parents should fall See l. 1. cap. 2. art 5. Of Scripture thus Whitaker Cont. 1. q. 4. cap. 1. Our aduersaries attribute vnto vs this doctrine as if we saied that the Catholik Church could faile which is most false See lib. 1. cap. 8. art The same man q 3. cit c. 2. Our aduersaries slander vs when they say that we make such a Church which sometime is no where and can be seene of none See l. 1. c. 8. art 5. Touching the Eucharist Eliensis Resp ad Apol. Bellar. c. 1. We agree with you of the matter all the contention is about the manner A presence I say we beleiue nor lesse reall then you Perkins in Cath. refor Contr. 10. cap. 1. We beleiue and teach a reall presence of the bodie and blood of Christ in the Sacrament of the Supper and that not feigned but true and reall Argentinenses in Hospin part 2. Histor Be they accursed who will haue nothing to be exhibited here but a signe and figure And Hospinian himselfe Our men neuer denied that the bodie of Christ was truely in their Supper Beza l. qq saieth that it is a slander that they exclude Christ from their Supper Gratianus Antiiesuita p. 140. There is no controuersie whether the true bodie and blood of the Lord be contained in the Sacrament of the Eucharist Et Riuet tract 3. sec 12. The question betwene vs is not simply whether the bodie and blood of Christ be truely and really in this Sacrament Et Spalatensis libr. contr Suar. cap. 1. num 39. Who denieth that the Eucharist is the onely flesh and onely blood of our Lord Iesus Christ See the contrarie of all these lib. 1. c. 11. art 1. Touching faith thus writeth Peter Martyr in loc Class 3. § 24. We make faith hope and charitie three different things nether doe we confound them as our aduersaries accuse vs. See the contrarie lib. 1. c. 13. art 6. Of good works thus Tilenus in Syntag. cap. 46. It is a cruell slander of our aduersaries where they feigne that we teach that all the works of the iust be properly and simply sinnes Et Riuet tract 3. sect 31. None of ours saieth absolutely that all works are sinne nether say we that they are mingled with sinne absolutely See the contrarie lib. 1. c. 14. art 2. Touching good works in particular thus Riuet tract 1. sect 73. We reiect this position That it is one of the conditions necessarie to a Bishop that he be married See the contrarie lib. 1. cap. 15. art 4. Of reward thus the some Riuet 3. sect 39. We denie not the reward of good works See the contrarie lib. 1. c. 14. art 7. c. 18. arr 1. Of free will thus Serranus l. 3. cont Hayum Doth anie of ours denie or euer denied that those that are not regenerate doe fall to sinne of their prone and free will See the contrarie lib. 1. c. 16. art 14. But finally they doe plainely and expressely graunt that Protest confesse much of their doctrine to be against Scripture Of God manie points of Protestants doctrine are coÌ„trarie to Scripture For touching God thus writeth Confessio Saxon. c. God nether willeth sinne nor approueth nor helpeth it as it is written when the Diuel speaketh a lie he speaketh of his owne and 1. Ioan. 3. Who committeth sinne is of the Diuel Gerlachius tom 2. disput 15. It is impossible that God should will sinne of whome it is saied psalm 5. Thou art not a God that willeth ini-inquitie Et Polanus in Disput priuat p. 235. God nether willeth nor can will the ill of offence or sinne properly taken psal 5. vers 5. Melancthon in disput to 4. p. 623. The conference of the continuall doctrine in the writings of the Prophets and Apostles doth shew that God nether willeâ—â— nor worketh sinne as it is expressely saied Thou art not a Gad that willeth iniquitie And out of this same place Pareus in Colleg. Theol. 1. disp 2. proueth that Gods will is no efficient cause of sinne And yet Protestants teach both that God willeth sinne and worketh sinne See lib. 1. c. 2. art 1. 4. They teach also that God hath ordained and predestinated men to sinne l. 1. c. 2. art 5. of which doctrine Melancthon in disp to 4. p. 572. giueth this censure There are certaine frantike fellows much worse then the Stoicks who teach that God of himselfe doth ordaine and predestinate haynous sinnes and that he willeth them and not onely suffereth them And in locis tit de Causa Peccat Sinne is nether done of God nor ordained of him They teach that God commandeth vrgeth and tempteth to sinne lib. 1. cap. 2. art 7. Which is contrarie to Scripture by iudgment of Riuet tract 3. sect 33. The Scripture expressely saieth that God will not iniquitie that he commandeth none to doe ill that he cannot tempt to ill Moulins in his Bucler p. 97. God doth not stirre vp meÌ„ to doe ill as it is saied ps 45. Thou hast loued iustice and hated iniquitie Et Calu. in Math. 4. v. 1. Wherevpon we gather that tentations which incite vs to ill come not froÌ„ God They teach that God is not angrie with the faithfull when they worke iniquitie lib. 1. c. 2. art 11. Which to be contrarie to Scripture Protestants in Zanchius in Supplicat confesse in these words God doth threaten his anger to all the transgressors of his law and they cite thereto that Ps 5. Thou hast hated all that worke iniquitie They teach that God hath no will that all should be saued li. c. 2. art 19. Which is against Scripture as coÌ„fesseth Hemingius in these words in Enchir. clas 3. They accuse God of a lye whosoeuer thinke that he will not the saluation of some as farre as perteineth to
in manie places refuteth In like sorte Grauer in Absurdis Caluin c. 14. ser 10. Touching the Eucharist they denie that it is the bodie Of the Eucharist and blood of Christ l. 1. c. 11. art 1. Which is against Scripture For thus Muscul in loc tit de Caena I may not say the bread of the Supper is not the bodie of the Lord. For in so saying I should contradict the Lord saying This is my bodie Againe Otherwise bread should not be the bodie of the Lord against his expresse word Beza in Hosp part 2. f. 300. being asked whether he disliked that one should say The bread of the Supper is the bodie of Christ answered No for they are the words of Christ Et Hosp ib. f. 136. We denie not that bread and wine are the bodie and blood of Christ For Christ himselfe saied This is my bodie They say that those words This is my bodie must be thus expounded This signifieth my bodie Of which exposition Musculus in Schlusselb l. 1. Theol. Caluin art 22. giueth this iudgement We must beware of that exposition wherewith Christs words are thought to be the same as if he had saied This signifieth my bodie For this is not Christs meaning to shew that this bread signifieth his bodie They denie that Christ gaue vs his bodie to eate or his blood to drinke l. 1. c. 11. art 2. Which doctrine thus censureth Caluin l. de Neces ref Christ saied in plaine termes that he gaue them his bodie Beza epist 5. But I answere that is all one as to make Christ a lyer as who in cleare and plaine words saieth he gaue them that bodie which was deliuered for vs. Et Apol. 1. contr Saintem p. 292. To denie all eating of flesh were plainely to denie the very words of Christ They denie that the Cuppe is the new testament l. 1. c. 11. art 4. And yet Simlerus in Hosp part 2. f. 348. saieth The proper sense of these words is The Cuppe is the new testament or the blood of the new testament Iames Andreae in Colloq Montisbel p. 38. To me it seemeth altogether new and vnheard of that the Supper is denied to be the testameÌ„t of Christ against the plaine words alledged out of Luke Et Musculus in locis titul de Caena In Luke and Paul it is saied of this Cuppe that it is the new testament They denie that the Cuppe of the Eucharist was shed for vs. l. 1. c. 11. art 6. And yet Illyricus in Luc. 22. v. 20. writeth Which is powred out for you in the Greek text must needs be referred to the Cuppe Touching Matrimonie they denie that it is a SacrameÌ„t Of Matrimonie c. 12. art 5. And yet thus professeth the Confession of Wittemberg c. de Coniugio We confesse that Mariage is a kind of life instituted and approued by God and a mysterie as commonly it is expounded a great Sacrament in Christ and the Church as Paul saieth Touching faith they denie that it can be without good Of Faith works l. 1. cap. 13. art 8. which doctrine thus condemneth Schlusselburg l. 1. Theol. art 15. Aretius saieth that faith and good works are conioyned as the species and her proprietie as a man and reason But we out of the word of God teach and learne that this doctrine is false They denie that faith it selfe is imputed to vs for iustice l. 1. c. 13. art 19. And yet thus iudgeth Vrbanus Regius in loc fol. 46. Sincere faith on the mercie of God and Iesus Christ is our verie iustice Faith is imputed for iustice to the beleiuer Abraham beleiued and it was imputed to him for iustice They denie that the faith of the Hemorroïssa was pure libr. 1. capit 13. articul 25. And yet thus Bullinger in Marci 5. The power of true faith is singularly expressed Touching good works they denie that they are necessarie Of good workes to saluation l. 1. c. 14. art 13. And yet Piscator saieth in Thes loc 10. The Scripture teacheth that good works are necessarie to saluation The same say the Electorals in Colloq Aldeburgico They denie also that good works are cause of saluation lib. 1. cap. 14. art 15. And yet thus writeth Illyricus in Claue tractat 6. titul de Var. bonum operum praed We heare that to manie effects and praises and euen saluation it selfe is attributed in Scripture to good works It is plaine that oftentimes somewhat to much praise is ascribed to good works which doth not agree to them nor is to be ascribed to them if we will speake exactly truely and properly They denie that they are meritorious lib. 1. cap. 14. art 8. And yet thus professeth Apollog Confession in Melancthon tom 3. Seing works are some fulfilling of the law they are truely saied to be meritorious reward is rightly saied to be due to them Agayne The text of Scripture saieth that life euerlasting is rendered to them Which Protestants denie lib. 1. cap. 14. articul 7. They denie also that they are to be done for God lib. 1. cap. 14. art 20. Of which point thus iudgeth Kemnice in locis tit de bonis oper The testimonies of Scripture most clearely teach that good works are to be done for Gods sake Touching virginitie they denie that it is counsailed in Scripture l 1. c. 15. art 4. And neuerthelesse Vrbanus Regius in locis fol. 372. saieth Virginitie is counsailed in the Ghâ—spell not commanded And in Interp. loc 49. Virginitie is onely a counsaile not a precept Concerning sinne they teach that it can remayne with Of sinne iustice l. 1. c. 16. art 17. Yet thus pronuonceth Luther in Gal. 3. These are directly opposit That a Christian is iust and loued of God and yet with all is a sinner Againe How are these twoe coÌ„tradictories true at once I hâ—ue sinnes am most worthie of the wrath of God and the Father loueth me They denie that sinne putteth a man out of grace l. 1 c. 16. art 6. And yet thus writeth Hemingius in Enchir class 2. If a penitent sinne against his conscience as Dauid did with murder and adulterie he casteth of the holie Ghost and becometh guiltie of Gods wrath and vnlesse he doe pennance falleth into eternall punishment It is a horrible madnesse to say that such retaine the holie Ghost wheÌ„ as Paul saieth plainely Gal. 5. The works of the flesh are manifest and they that doe such shall not possesse the kingdome of God They denie that the widdows whereof S. Paul speaketh 1. Timoth. did sinne in marrying l. 1. c. 16. art 15. And yet thus Bullinger in Tim. 5. Surely to marrie of it selfe is no sinne But because they haue once giuen their promise to Christ the spouse and to the Church and of their owne accord haue left marriage hereupon their marriage turneth to the disgrace of Christ which is that which Paul termeth to become wanton against Christ Bucer lib. 2. de Regno
other expresse words are directly contrarie And let that faith or rather infidelitie fall perish vanish which in more then 260. articles is condemned of such words of God and in such a sense and in most points is onely supported by humane consequences humane conferences and humane reasons or arguments These are the points Christian Reader taken out of How Protest handle the letter of Scripture the first booke which I desire to fasten and engraue in thy memorie which yet will be more forcible if thou adde to them things which I haue set before thy eyes in thy second booke For there I haue shewed that the holie Scripture doth so manifestly condemne the Protestants doctrine as that touching the letter thereof they are forced to reiect some openly others priuilie to scrape out to call some in doubt to adde some to translate some wrong and change the order of others Touching the propositiōs How the sayings of Scripture they are compelled to say that some of them were certainlie knowne of God himselfe others not spoaken according to his owne mynd others spoaken ironically mimeticallie hyperbolicallie by fiction and amplification and to change vniuersall propositions into particulars vnlimited into limited absolute into conditionals these that were spoakē simply into those that were spoakē in parte and those that were spoaken of one time into those that were spoaken of an other Touching the single How the simple words words of Scripture they are forced those words which signifie the doing of a thing to expound of endeauour to doe it those which signifie the cause to expound of the way or means to an end Which signifie that a thing is to expound that it ought to be Which signifie a true thing to expound of an apparent or signe thereof to expound words by diuerse by disparate or vnlikelie yea by opposites or contraries to deuise all kinde of figures when the proprietie of the word is against them to find out new and neuer heard of distinctions to reiect the vnanimous exposition of Fathers Church and Councels to frustrate the ends of the passion of Christ to take out of the world all true vertue and to open the way to all vice to confesse that they hould opinions her to fore condemned for heresies of the Church and Fathers to acknowledge that some of their opinions are plainely blasphemous and finally which is the end of this worke directly opposite to holie Scripture Who I say in more then 260. articles of cōtrouersie not onelie oppose themselues to the expresse words of Scripture spoaken of purpose to tell vs Gods meaning cōcerning matters that farre passe all mās reach in their proper sense and in which men vsuallie vnderstand them and to which no other places of Scripture are directlie opposite but also laie violent hands vpon the sacred letter or word change almost all the kinds of propositions which the Scripture vseth impiouslie depraue the sense of the words reiect the exposition of Fathers Church and Councells make voide the ends of Christs passion take away all vertue and bring in vice and finallie confesse that diuers of their opinions are blasphemous contrarie to scripture they are to be accounted auoided and eschewed not onely as Heretiks condemned by the Scripture and holie Church but euen of themselues A note to the Reader I HAVE not set downe the editions of the Protestants bookes which I cite in this worke because I haue done that in my booke de Authore Prot. Ecclesiae put forth An. 1619. Where he that list may see them as also he may there see the laws which I prescribe to him that will answere ether that booke or this Moreouer in this English worke I doe not cite the English words of our English Protestant writers because I had not their English works at hand but translate them out of their Latin works Besides I am not so curious to cite the leafe or page as I was in the Latin edition because the vnlearned will not be able to seeke the Latin and the learned Reader will rather I suppose peruse my Latin copie where he shall find the leaues or pages as carefully cited as I could doe by the errors of the Scribe or Printer whose fault no discret reader will impute to me and whose error I hope is no where to be found both in the number of the chapters and of the leaues or pages together So that the one of them may bring the Reader to the place which I alledge if the other chance to be misprinted Laus Deo Virginique Matri AN INDEX OF THE CHAPTERS and Articles contained in the first booke CHAPTR 1. Of the owners of Scripture Whether Catholiks or Protestants be true owners of the Scripture CHAP. 2. Of God ARt 2. Whether God willeth sinne page 45. 2. Whether sinne pleaseth God p. 49. 3. Whether God hateth sinne p. 50. 4. Whether God worketh sinne p. 51. 5. Whether God ordaineth sinne to be p. 33. 6. Whether God commandeth sinne p. 56. 7. Whether God tempteth to sinne p. 57 8. Whether God necessitateth to sinne p. 59. 9. Whether God hateth all that sinne p. 61. 10. Whether God iustifieth the sinner remaining a sinner p. 62. 11. Whether God be angrie with the faithfull when they sinne p. 65. 12. Whether God be delighted with good works p. 67. 14. Whether God be serued by good works p. 69. 15. Whether God esteeme of good works which are not commanded 70. 16. Whether God be appeased by good workes p. 71. 17. Whether God will haue his commādements kept p. 73. 18. Whether God loueth all men p. 75. 19. Whether God would haue all men to be saued p. 77. 20. Whether God would haue some cōuerted who will not conuert p. 78. 21. Whether God call all men p. 80. 22. Whether God of himselfe will the death and damnation of men p. 81. 23. Whether God dāneth men for sinne p. 85. 24. Whether God can doe all things p. 86. 25. Whether God can make a Camell passe through a needls eye p. 88. 26. Whether God can doe that which shall neuer be p. 90. 27. Whether Gods miracles be a sufficient proof of trueth p. 91. Chap. 3. Of Christ Art 1. Whether God the Sonne had his being of his Father p. 96. 2. Whether Christ was predestinated the Sonne of God p. 97. 3. Whether Christ as man is to be adored p. 98. 4. Whether Christ as man could worke miracles p. 100. 5. Whether Christs humanitie be euerie where p. 102. 6. Whether Christ as man be head of the Church p. 104. 7. Whether Christ as man made lawes p. 105. 8. Whether Christ as mā be Iudge 107. 9. Whether Christ made a new testament p. 109. 10. Whether as man he were ignorant p. 111. 11. Whether as man he were a sinner p. 113. 12. Whether he refused to doe the office of a Redeemer p. 116. 13 Whether he was assured of his saluation 118 14 VVhether he had commandment
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
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.