See lib. 2. c. 30. ART XII WHETHER GOOD WORKES be necessarie to iustification SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 6. v. 15. But if you will not forgiue men nether will your Some good worke necessarie to iustification Father forgiue you your offenses Ioan. 15. vers 10. If you keepe my precepts you shall abide in my loue CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Session 6. Can. 9. If any shall say that a sinner is iustified by onely faith so as he vnderstand that nothing els is required to cooperate to the grace of iustification and that it is not needfull in anie sorte that he be disposed and prepared by motion of his will be he accursed PROTESTANTS EXPRESSELY DENIE Confess Argentinensis c. 3. Whereas now some yeares it was tought that mans workes are required to his iustification our men haue tought that all iustification is to be ascribed to Gods good will and Christs merits Confessio Bohemica art 6. We teach that men freely by Iustification obtained without workes Christ by faith in Christ through mercie are iustified and obtaine saluation and remission of sinnes without any worke or merit of man Apologia Confess Augustanae c. de Respons ad argum tom 3. Melancthonis Doth not the Ghospell promise saluation Iustification promised to those who haue no good workes Presence of good workes not necessarie and remission of sinnes euen to them who haue no good workes at all Liber Concordiae Lutheran in Declarat artic cap. 3. It is false if anie say that faith cannot iustifie without good workes or that the presence of good workes is necessarie to faith for to iustifie or that the presence of good workes is necessarie to iustification or in the moment of iustifying Luther de libertate to 2. f. 5. Our faith maketh that none None haue need of workes to be saued haue need of the law or workes for to be iustified or saued f. 6. A Christian needeth no workes for to be iustified or saued Postilla in Dom. post Natale Nothing els is required to iustification then to heare and beleiue Christ Iesus our Sauiour And as Kemnitius in Schlusselburg to 7. pag. 530. saieth Luther clearly profâ—sseth that workes are pernitious with that addition which he calleth Leuiathan to wit if they be saied to be necessarie to iustification and saluation Ministers of Saxonie in Colloq Aldeburg p. 164. Whosoeuer Workes not necessarily present in the time of iustification saieth that our good workes are necessarily present in the moment of iustification he swarueth from the word of God from the confession and Apologie of Auspurg and from the doctrine of Luther Herbrandus in Compendio Theol. loco de Iustificat What excludeth that word Onely Not workes onely from the efficient cause if iustification and from worth and merit but also from all cause without which not and from all necessâ—rie of presence in the act of iustification For without workes a sinner beleiuing in Christ is iustified Otherwise iustifiâ—ation would be alwaies vncertaine and so we should doubt of it Againe To iustification there is need of no other thing but onely of faith Onely faith needfull to iustification Those that haue no good workes may be iustified Presence of good workes not necessarie Kemnitius in Schlusselburg to cit p. 711. It is false concontrarie to the Apologie it selfe that none can be iustified who hath not good workes p. 716. It is false if I say that faith doth not iustifie vnlesse it haue good workes actually present Morlinus in Schlusselburg to cit p. 171. It is simply a false proposition The presence of good workes is howsoeuer necessarie in the act of iustification Et 173. It stands for an inuincible trueth if the presence of good workes be accounted as necessarie in the act of iustification it is dung and losse Manie more like sayings of Lutherans may be seene in Schlusselburg to cit Rainolds in Apologia Thesium p. 263. Good workes are Not required to iustification not required to iustification Caluin in Math. 6. v. 12. The pardon which we aske to be giueÌ„ to vs dependeth not vpon that which we giue to others The like sayings of theirs we repeated in the former chapter art 17. and shall hereafter also c. 17. art 1. and 2. THE CONFERENCE Scripture plainely saieth that God will not pardon our sinnes vnlesse we pardon others that we shall abide in his loue if we keepe his precepts The same say Catholiks Protestants plainely say that the pardon which me aske of God dependeth not vpoÌ„ that which we giue to others that our workes or good workes are not required to iustification that we may obtaine remission of sinnes without anie worke that the Ghospell promiseth remission of sinnes euen to them who haue no workes at all that faith can iustifie without good workes that the presence of good workes is not necessarie in the moment of iustification that we haue no need of workes to be iustified that workes are pernitious if they tought necessarie to iustificatioÌ„ that faith iustifieth though it haue no good workes actually present that sole faith excludeth euen the necessitie of the presence of good workes when we are iustified ART XIII WHETHER GOOD WORKES be necessarie to saluation SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 5. v. 21. For I tell you that vnlesse your iustice abound Our iustice necessarie to saluation Likewise our conuersion And keeping of the commandments Patience necessarie And Holines more then that of the Scribes and Pharisees you shall not enter into the kingdome of heauen c. 18. v. 3. Amen I say to you vnlesse you be conuerted and become as litle children you shall not enter into the kingdome of heauen c. 19. v. 17. If thou wilt enter into life keepe the commandments Hebr. 10. v. 36. Patience is necessarie for you that doing the will of God you may receaue the promise c. 12. v. 14. Follow peace with all men and holines without which no man shall see God CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 4. de Iustif c. 7. We say that good workes are necessarie for a iust man to saluation PROTESTANTS EXPRESSELY DENIE The Confession of Bohemia and the Apologie of the Confession of Auspurg cited in the former article denie good workes to be necessarie to saluation Tindal in Fox his Acts p. 1143. We need not to labour for We need not labour for heauen all these things to be Christs heires and to haue heauen for these we haue already The English Translatour of Luthers coÌ„mentaries vpon the Epistle to the Galathians For if there haue beene since the Good workes not necessarie to saluation time of Luther and be yet some which openly defend that workes be necessarie to saluation where he before so mightly hath taught the contrarie what then would these haue done if Luther had not beene Who also forewarned vs of the same prophecying that after his times the doctrine of iustification would be
that 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
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
say that there are any good workes of them which are not iustified CONFERENCE OF THE FORESAIED WORDS Scripture plainely saieth that a horlot was iustified by her workes that to an other manie sinnes were forgiuen because she loued much that a Sinner in beleiuing God doth well that the Publican did manie good workes before he was iustified The same say Catholiks Protestants plainely say that before iustification no workes are good all are badde are sinnes execrable before God and prouoke Gods wrath againe the workes ART II. WHETHER EVERIE GOOD worke of the Iust be sinne or the iust sinne in euerie good worke SCRIPTVRE EXPRESSELY DENIETH. Iob 1. v. 22. In all these thinges Iob sinned not with his lippes Iob sinned not in some speeches nether spoake he any foolish thing against God cap. 23. v. 11. My foote hath followed his steppes I haue kept his way and haue not declined out of it 3. Reg. 15. v. 5. Because Dauid had done right in the eies of our Dauid declined not but in some things Lord and had not declined from all things which he commanded him all the dayes of his life except the matter of Vrias 1. Cor. 7. v. 28. But if thou take a wife thou hast not sinned and if a Virgin marrie she hath not sinned v. 37. He sinneth not if she marrie 2. Peter 1. v. 10. Doing these things you shall not sinne at any Doing some things we sinne not time Apoc. 3. v. 4. But thou hast a few names in Sardis who haue not defiled their garments CATHOLIKS EXPRESSELY DENIE Councell of Trent Sess 6. c. 11. It is manifest that they are against true doctrine who say that the iust man sinneth in euerie act at least venially or which is more intolerable that he deserueth eternall paines PROTESTANTS EXPRESSELY AFFIRME Whitaker l. 2. de Peccato orig c. 3. Inherent concupiscence We sinne in euerie act maketh that we sinne in euerie action of ours eueÌ„ good Againe We teach that the iust do alwaies sinne mortally by nature of the thing and the acts themselues Et ad Ration 8. Campian All good acts are sinnes All good actions are sinnes in Gods iudgment mortall if God pardon them light This Luther saied and he saied truely Tindal in Fox his Act. p. 1139. There is no deed so good but that the law damneth it Luther de Ration Confitendi to 2. fol 26. Euen our good Good workes are sinnes workes if God iudge them according to rigour and not pardon them with mercie are damnable and mortall De Captiuit Babilon fol. 80. Yea good workes are found to be sinnes In Assert art 31. fol. 109. The iust sinneth in euerie good worke f. 110. He teacheth to sinne who denieth a good worke to be sinne In Confutat Latomi fol. 220. All iustice is vncleane euerie good worke sinne Tomo 5. in Gal. 1. f. 227. Let there be workes so it be knowne that before God they be sinnes 228. The workes of the law must needs be sinnes otherwise certainly they would iustifie In c. 2. f. 231. Workes of the most holie law of God are so farre from giuing iustice as that they are sinnes and make a man worse before God De bonis operibus fol. 581. Let a man know All our actions are nothing but daÌ„nable sinnes that all his life and actions are nothing but damnable sinnes in the iudgment of God Postilla in Dom. 4. post Pascha With all thy workes which thou doest thou canst do nothing els but sinne Postilla in Natali Christi f. 374. Christ teacheth that all that is ours is nothing but sinne before God Illyricus apud Schlusselburg tom 7. Catal. Haeret. p. 155. All Saints in euerie good worke do sinne Hitherto our men disputed against Papists that all Saints in euerie good worke do sinne Wigandus ib. p. 719. For this verie imperfection and pollution good works of themselues are sinnes Caluin 3. Instit cap. 17. § 11. There was neuer any worke of a pious man which if it were examined by the seuere iudgment of God was not damnable In Refutat Serueti pag. 655. Because God pardoneth vs like his children thereupon he by pardon imputeth free iustice to workes which of themselues are vniust Beza in Conf. c. 4. sect 19 If God in all rigour would examine The best workes are mere pollutions euen the excellentest workes of men nothing eâ—s would be determined of them then that they are mere pollutions of Gods guifts Et l. q. resp p. 674. If you examine the best workes of the most holie men according to the rule of the law I say they are sinnes Bullinger Decad. 3. serm 10. We say that the good workes of the faithfull are sinnes Serranus cont Hayum part 2. p. 188. Whatsoeuer is of maÌ„ is euill is sinne what shewsoeuer it hath of vertue Ianius Cont. 4. l. 3. c. 2. All the workes of a man though iustified are sinnes in themselues Pareus l. de Iustif c. 15. The workes of the iust if they be examined of God according to the rigour of the law are mere sinnes Et c. 20. The iust sinneth euen in well doing We sinne in well doing THE CONFERENCE Scripture expressely saieth that Iob in some things did not sinne with his lippes did not decline from Gods way that Dauid declined not from all things that God commanded except the matter of Vrias that men sinne not in marrying that doing some things we shall not sinne The same say Catholiks Protestants expressely say that in euerie good act we sinne that the iust in euerie act sinneth that all Saints sinne in euerie good worke that in well doing we sinne that good workes are sinnes that good workes are of themselues damned of themselues in iust of themselues mortall sinnes that euen the workes of Gods most holie law make a man worse before God that euerie act in the iudgment of God is nothing but damnable sinne mere sinne nothing but sinne nothing but pollution of Gods guifts ART III. WHETHER WORKES OF the Iust be a sweet smell before God SCRIPTVRE EXPRESSELY AFFIRMETH. Gen. 8. vers 20. Noë offered holocaustes vpon the altar and A sweet sauour our Lord smelled a sweet sauour Numbers 29. ver 21. And shall offer an holocaust for a most A sweet â—dour sweet odour to the Lord. Apocal. 8. vers 3. And an other Angel came and stood before the altar hauing a goulden censor and there were giuen to him Incense manie incenses that he should giue of the praier of all Saints vpon the altar of gould which is before the throne of God And the smoake of the incenses of the praiers of the Saintes ascended from the hand of the Angel before God CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 4. de Iustif cap. 20. The Scripture eueriewhere praiseth the workes of the iust and saieth they are pleasing to God and accepted as a sweet odour PROTESTANTS EXPRESSELY DENIE Luther in Disp
to the parte of Saintes that some are worthie to walke with God in white The same say Catholiks Protestants plainely say that there is no worth at all in good workes that they are vnworthie to come in Gods sight ART VII WHETHER LIFE EVERlasting or reward be promised or giuen to good workes or good workers SCRIPTVRE EXPRESSELY AFFIRMETH. Mathew 20. vers 8. Call the worke men and pay them Hire giuen to workes their hire 1. Tim. 4. v. 8. Pietie is profitable to all things hauing promise Life to come promised to pietie of the life that now is and of that to come Apoc. 2. v. 7. To him that ouercometh I will giue to eate of the tree of life 2. Paralipomen 15. vers 7. For there shal be reward to Reward to workes your worke Math. 25. v. 34. Come ye blessed of my Father possesse you the The Kinkdome giuen for workes kingdome prepared for you from the foundation of the world For I was an hungred and you gave me to eate c. CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 5. de Iustificat c. 3. The Scripture in expresse words saied that this reward is giuen to the worke not to the promise onely PROTESTANTS EXPRESSELY DENIE Zuinglius in Lucae 13. to 4. Workes are not the things to Saluation not giuen to workes Nor heauenlie rewards which God giueth euerlasting safetie Author libri de Iustif to 5. doctrinae Iesuiticae p. 240. It must not be demanded nor granted that heauenlie rewards are giuen to good workes Pareus l. 5. de Iustif c. 3. I say that it is a false glose Call the Nor life euerlasting workmen giue them their hire that is giue the workmen life euerlasting Againe I denie also that life euerlasting is giuen to workers Ministers of Saxonie in Colloq Aldeburg pag. 162. You neuer reade in the Scripture That euerlasting life is giuen to good workes THE CONFERENCE Scripture expressely saieth that hire is giuen to workmē that to him that ouercometh is giuen to eate of the tree of life that to pietie is promised both this life and the next that there is reward to workes The same say Catholiks Protestants expressely say that life euerlasting is not giuen to workmen that it is a false glose Giue the workmen their hire that is giue workmen life euerlasting that God giueth not eternall life to workes that he giueth not heauenlie rewards to workes ART VIII WHETHER GOOD WORKES of the Iust be meritorious before God SCRIPTVRE EXPRESSELY AFFIRMETH. Eccles 16. v. 15. All mercie shall make place to euerie man Merit in good workes according to the merit of his workes Hebr. 13. ver 19. And beneficence and communication do not God promerited forgette for with such hostes God is promerited CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 6. c. 16. We must beleiue that nothing is wanting to those that are iustified whereby fully they may not be iudged to haue truely merited life euerlasting in due time by the workes which are done in God so they departe hence in grace PROTESTANTS EXPRESSELY DENIE Confessio Wittenberg c. de Iustif Before the tribunall of God where true and eternall iustice and saluation is handled No place at all for merits there is no place at all for the merits of men Confessio Belgica art 15. We do good workes but not to Merit is vanitie merit any thing by them For what can we merit Confessio Scotica art 15. Whosoeuer brag of merit of their workes brag of vanitie Perkins Cathol reform Contr. 5. c. 1. We renounce all personall All personall merit renounced merits that is all merits within the person of any mere man c. 2. It must needs be a fanaticall insolencie for any man to imagin that he can by his workes merit eternall life who cannot We cannot merit bread merit bread Luther de Seruo atbit tom 2. fol. 480. There is no merit at all Zuinglius in Exposit Fdiei to 2. f. 558. It is manifest that the names of Merit and Reward are in the holie Scripture but in steed of a liberall guift Caluin 3. Instit c. 16. § 2. We take from men the opinion of meriting c. 7. § 3. The workes of Gods seruants perpetually deserue Not one drop of merit rather shame then praise In Rom. 4. v. 2. Who then of vs will chalenge one drop of merit In Gal. 6. ver 8. I say that they are not onely vnworthie of the basest reward but wholy worthie to be damned Beza in Ioan. 1. v. 9. Where are merits which we may bring before Away with the name of merit God Et l. Quaest vol. 1. p. 681. Away with the name of merit which is directly contrarie to grace Et 690. Thou shall not find in any place of the Scripture the name of merit Scarpe de Iustific Contr. 15. We say that the workes of the Nether condigne nor cōgruoue merit faithfull in Gods sight are no way meritorious ether condignely or congruously THE CONFERENCE Scripture plainely saieth that euerie one shal be rewarded according to the merit of his workes that God is promerited by good workes The same say Catholiks Protestants say that there is no merit at all not a drop of merit in our workes that we cannot merit bread not the basest reward that our works are no way meritorious nether condignely nor congruously Which some Protestants confesse to be contrarie to Scripture See libro 2. cap. 30. ART XI WHETHER THE IVST may glorie in God of their good workes SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Cor. 1. v. 30. He that doth glorie may glorie in our Lord. We may glorie in God c. 9. v. 15. It is good for me to die rather then that any man should make my glorie void Galat. 6. vers 4. Let euerie one proue his owne workes and so in himselfe onely shall he haue glorie and not in an other 2. Thessalon 2. versus 19. and 20. For what is our hope or ioy or crowne of glorie Are not you before our Lord Iesus in his coming For you are our glorie and our ioye 2. Corinth 1. v. 12. For our glorie is the testimonie of our In the testimonie of our conscience concience CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Rom. 3. ver 21. Abraham had workes by which he might glorie before God Cardinal Bellarmin libro quinto de Iustification cap 5. Faith excludeth all their glorying who glorie in themselues as if they could worke iustice by their owne strength and had of themselues all the good which they haue but it excludeth not the glorying of them who glorie in our Lord. PROTESTANTS EXPRESSELY DENIE Luther postilla in Natali Dom. fol. 374. There is no cause No glorie in anie worke why we should glorie neuer so litle in these works but rather that we should blush Caluin in Com. 4. vers 2. Abraham had not whereupon to glorie before God In cap. 3. vers
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
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
1. verse 13. Thine eyes are cleane from seing euill and thou canst not looke towarde iniquitie CATHOLIKS EXPRESSELY DENIE Saint Thomas parte 1. Summae quaest 19. art 9. God will no waye the euill of sinne D. Stapleton lib. 11. de Iustificat c. 8 It is wholy repugnant to Gods nature to will sinne PROTESTANTS EXPRESSELY AFFIRME Caluin in c. 3. Gen. v. 1. 3. None of these things hinder but God would haue man to fall that God would haue man to fall for some certaine cause vnknowne to vs. And cont Franciscan libertin in opusculis page 441. We saye that the diuell and man both fell by the will of God vnknowne to vs. Beza in 2. par resp ad acta Colloquij MoÌ„tis Belgartensis p. 177 saieth that our first parents fell indeed with the will and Man fall with the will of God decree of God Agayne I saied and do saye that it câ—me not to passe but by the decree of God so willing that our first parents depriued themselues of their natiue goodnesse And l. de Praedest coÌ„t Castell volum 1. Theol. p. 340. hauing obiected to him selfe that if the causes of damnation come with God his will then man were out of all fault and all the fault were in God he denieth the sequele and admitteth the antecedent and addeth that God decreeth and ordaineth the causes of damnation Peter Martyr in c. 9. Rom. p. 348. God is saied to hate sinne God willeth sinne for some other end He would haue Adam to fall He would haue Adam to sinne because he willeth it not for it selfe but for some other end And in locis classe 1. c. 14. p. 116. It cannot be doubted but that God would haue Adam to fall Zanchius l. 5. de natura Dei c. 2. Would not God haue Adam to sinne and vs all together with him to fall into this corruption by which it cometh to passe that we cannot but sinne vnlesse he helpe vs with his grace He would Agayne By this omnipotent will he would and ordained the sinne of Adam that in him all should sinne Piscator apud VorstiuÌ„ in Parasceue c. 3. Sinnes are done with Gods procuremeÌ„t and will that they should be done God will iniquitie God will haue iniquitie to be committed to be coÌ„mitted albeit he do not delighte in it as a sick man will drinke a bitter potioÌ„ albeit he be not delighted with it Because God will declare his iustice and mercie therefore also he will that sinnes be coÌ„mitted And apud eundeÌ„ in Collat. sect 61. God will He will that sinne be done not onely that sinnes may be done but also will that they be done The same Piscator in Thesibus l. 2. p. 184 It is false and implieth contradiction that man fell not with Gods will but with He will sinne though he be no delâ—ghted with it his permission For if he permitted he also would not simply and of it selfe as if he were delighted with sinne but in some sorte and for some other thing Page 187. God can will some thing with which notwithstaÌ„ding he is not delighted As for exaÌ„ple he is not He willeth wickednes for some other end delighted with wickednes yet permitteth it and that willingly and therefore willeth it in some sorte and for some other end And p. 203. It is not ill doctrin to saye That Gods will is done euen by sinning that is euen sinnes are done by Gods will Bucanus in Institut Theol. loco 14. p. 145. Is God not willing God willeth sin with a hidden will iniquitie If you take it simply that God no way will it the scripture is against that Wherefore we must expound it so That God will it not with his allowing or reuealed or signified will but with his hidden or good pleasing will And the same hath Pareus lib. 2. de Amiss Gratiae c. 16. MelaÌ„cthon in cap. 9. Rom. This is a misterie vnspeakable to God willeth sinne Would AdaÌ„s fall Would AdaÌ„s reuolt wit that God willeth sinnes and yet truely hateth them Perkins in Exposit Symbol tom 1. col 773. God would Adams fall for a good end Et de praedestinat col 128. We must say that God would haue Adams reuolt to come to passe And p. 129. Albeit God willeth not sinne simply and for it selfe yet he doth decree it and willeth it to come to passe See more of the like sayings of Protestants if you please in my Latin booke of this matter Chapter 1. Art 1. THE CONFERENCE OF THE FORESAIED WORDS OF THE HOLIE SCRIPTVRE OF CATHOLIKS AND OF PROTESTANTS The Scripture expressely saieth that God will not iniquitie or sinne nay that he cannot looke toward it The same saye Catholiks Protestants expressely say that God would haue Adam to sinne would haue his fall his reuolt that God willeth sinne willeth wickednes for some other end will haue iniquitie to be coÌ„mitted though he delighte not in it as a sick man will drinke a bitter potioÌ„ though he take no delighte in it that the causes of damnation came with Gods will that he willeth sinne with a hidden and good pleasing will Which are as directly against the foresaied words of Scripture as any can be Nether will it auaile Ptotestants to saye as some times they doe that God willeth sinne as it is the occasion of some good to wit of manifesting his iustice in punishing it or his mercie in pardoning it Because in saying that God willeth sinne wickednesse iniquitie mans fall mans reuolt the causes of damnations as in plaine termes they doesaye they not onely affirme that God willeth the act in which iniquitie is but the very iniquitie malice or sinfulnes it self as is manifest both by the foresaied words as also because they some times teach as we shall see hereafter article 5. that sinne as it is sinne is preordinated of God And in saying that God willeth iniquitie or sinfulnes it selfe they directly contradict the aforecited words of holie Scripture For therein they meane that iniquitie or sinne is one of those things which are willed of God which the Scripture directly denieth Nether is this contradiction auoided by adding that though iniquitie be willed of God yet it is not willed of him for it selfe or as it is iniquitie but as it is an occasion of some good because still it is affirmed that iniquitie it selfe is one of the things which are willed of God as in their owne example True it is that a bitter potion is willed of the sicke though it be not willed of him for it selfe nor as it is bitter but as it is a meane to recouer health Wherefore in this matter we must distinguish twoe questions The one is simple or absolute to wit Whether God will iniquitie or sinne it selfe To which question the holie Scripture answereth negatiuely and the Protestants affirmatiuely The other is a redoubling question namely Whether God will iniquitie or sinne as it is iniquitie or sinne and
much vncleanes with which God may be iustly offended and angried so farre are they from purchazing vs his good will or prouoking his liberalitie towards vs. Confessio Saxonica c. de remiss Peccat It is a dishonor to the Sonne of God to imagin that any workes are propitiation for sinne The same hath Apologia pro Confess August c. de Implet legis THE CONFERENCE Scripture expressely teacheth 〈…〉 pacified with praier with zele wiâ—◠〈…〉 The same teach Catholiks â—â—â—â—ants expressely teach contrariwise that God is not pacified with good workes that good workes pacifie not his wrath but prouoke iâ— that our good workes are farre from purchazing Gods fauour That it is dishonor to Christ to imagin that good works are propitiation for sinne ART XVII WHETHER GOD WILL haue his commandments kept SCRIPTVRE EXPRESSELY AFFIRMETH. Ezechiel 36. v. 27. And I will make that you walke in my God will haue his commandments kept precepts and keepe my iudgments and doe them Mathew 12. ver 50. For whosoeuer shall doe the will of my father that is in heauen he is my brother and sister and mother Acts. 13. v. 22. I haue found Dauid the sonne of Iesse a man according to my hart who shall doe all my willes 1. Thessalon 4. v. 3. For this is the will of God your sanctification that you abstaine from fornication c. CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Actor 15. v. 10. Behould and marke Caluins double blaâ—phemie He saieth that God testifieth that it shall neuer be that his law be fulfilled He addeth that God will 〈◊〉 that it be done that he will not that his law 〈◊〉 â—hen these twoe be saied any thing more absurd 〈…〉 paradoxes PROTESTANTS EXPRESSELY DENIE Caluin in Actor 15. ver 10. Nether let vs rashly inquire God will not haue them kept whether it can be that Gods commandments be kept which him selfe testâ—fieth shall neuer be and that he will that it neuer be lib. 2. de lib. arbit p. 148. We denie not but that God can giue so great grace to man as may be equall to the iustice of the law but because he hath denied that he will do it we say that it is simâ—ly impossible to be done He will noe haue the law to be kept Bâ—za in 2. parte Respons ad Acta Colloq Montisbel p. 226. When we heare the promises of the law will he haue them He commandeth that which he will not haued one to be performed of vs Nothing lesse Therefore he commandeth some thing which he will not haue done and promiseth also some thing which he will not performe Zanchius l. 3. de natura Dei c. 4. q. 10. Often times Gods commandment is one thing and his will is an other For God coÌ„mandeth Gods commandment contrarie to his will some thing as to Pharao and to other wicked men which properly he will not for if he would it shoud be done Piscator apud Vorstium in Parasceue part 8. If God will properly speaking haue his commandments kept of vs then can it not be but we should keepe them And l. 2. Thes p. 208. God some time doth by word signifie that he will which indeed he willeth not And. p. 201. Whereby we perceaue that there is a certaine God dissembleth holie dissembling in God which is lawfull to men and much more to God who is a most free agent And loco 12. p. 172. He saieth that there is holie dissembling and that Christ dissembled And Grauerus in Absurdis Caluin c. 5. sect 34. That is called a good and lawfull dissembling wheÌ„ one in outward speech feigneth himselfe to will euill thinges but in inwarde motion and affection of hart or mynd willeth and at last doth good And of such a dissembling in God there is an example Genes 22. Thus they make some dissembling good and 〈◊〉 dissembler and yet crie out against all aequiuocation 〈…〉 Genes 20. to 6. fol. 244. seemeth to make Christ an 〈…〉 thus he writeth That which they terme an officious lye is 〈…〉 fit of our neighbour So Christ in Luke feigned that he 〈…〉 Sauls daughter saied that Dauid laie in bed Beza also 2. part respons ad Acta Montisb p. 174. saieth There is some good deceit So God by his will of signe or that which is outwardly declare not onely willeth but also commandeth Isaac to be killed of his father And Peter Martyr loco 13. sect 39. It is some time lawfull to vse good deceit THE CONFERENCE Scripture expressely teacheth that God will make vs to walke in his precepts and keepe his commandments that it is Gods will that we abstaine from fornication and that who doth Gods will is Christs brother sister and mother The like saye Catholiks Protestants expressely teach the contrarie that God will not haue his commandments kept that God will not giue sufficient grace to keepe them that God will nothing lesse then to haue his lawes kept that God commandeth some thing which he will not haue done and promiseth some thing which he will not performe And thus much of God touching good works Now let vs speake of him as he carrieth him self towards men or mankind ART XVIII WHETHER GOD LOVETH all men and hath mercie on all SCRIPTVRE EXPRESSELY AFFIRMETH. Wisdom c. 11. v. 24. 25. But thou hast mercie an all because God loueth all thou canst do all things and dissemblest the sinnes of men for repentance For thou louest all things that are and hatest nothing of those which thou hast made And v. 27. But thou sparest all because they are thine O Lord which louest soules Ihon. 1. vers 16. For so God loued the world that he gaue his onely begotten Sonne that euerie one that beleiueth in him perish not but may haue life euerlasting Rom. 11. v. 32. For God hath concluded all into incredulitie that he may haue mercie an all CATHOLIKS EXPRESSELY AFFIRME Card. Bellarmin l. 2. de Grat. lib. arb cap. 5. Nether Would haue mercie on all must these words He hath mercie on all he spareth all be restrained to the elect For the reason why God spareth all and hath mercie on all is taken in this place out of creation because God hath created all and because he loueth soules and things which he hath made but this is common to all absolutely PROTESTANTS EXPRESSELY DENIE Whitaker Controu 2. q. 1. c. 13. p. 449. Christ loueth not the reprobate Beza de Praedestinat cont Castell vol. 1. p. 346. God God loueth not all cannot be saied to loue all alike no not to loue all P. 345. Albeit he hath created all in Adam yet he loueth not all 343. You will therefore saye he is their father for so much as pertaineth to creation I confesse Therefore say you He loueth them But this He loueth the elect onely I flatly deny In Colloq Montisbel p. God loueth the elect onely in Christ all the rest he iustly hated from all
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
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
Perkins in reform Cathol cap. 8. p. 166. The second is the vow of pouertie and monasticall life in which men bestow all Against Gods will they haue on the pore and giue themselues wholy and onely to praier and fasting This vow is against the will of God The like he hath in Casibus Conscient col 1125. Morton l. 1. Apologiae c 40. Your doctrine of giuing all Sauoureth heresie sauoureth rather heresie then religion Whitaker Contr. 2. q. 5 c. 7. Monks and Iesuits nether marrie Is Anabaptisticall wiues nor haue anie thing proper but haue all things cōmon But this to haue all things common is Anabaptisticall Melancthon in locis tit de Paupertate The Ghospell nether counsaileth nor commandeth to leaue our goods vnlesse they be taken from vs nether counsaileth it nor commandeth to make things common THE CONFERENCE Scripture expressely saieth that to giue all to the pore is a meane of perfection that the Apostles forsake all and that the first Christians had all things commō The same say Catholiks Protestants expressely say that the Scripture counsaileth not to forsake our goods that it is a mere humane tradition that it agreeth not with true Catholik doctrine that it rather sauoureth heresie then religion that to haue all things common is Anabaptisticall ART XVII WHETHER PENNANCE BE commanded to all SCRIPTVRE EXPRESSELY AFFIRMETH. Act. 17. v. 30. God now denounceth vnto men that all euery Pennance cōmanded to all where doe pennance c. 20. v. 21. Testifying vnto Iews and Gentils pennance towards God and faith in our Lord Iesus Christ And To Iewes and Gentils c. 8. v. 22 it is saied to Simon Magus Do pennance from this thy wickednesse Luc. 24. v. 27. It behoued Christ to suffer and to rise againe To all natiōs from the dead the third day and pennance to be preached in his name and remission of sinnes vnto all nations CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 3. de Paenitent cap. 2. Who haue committed a mortall sinne are bound by Gods law to doe pennance PROTESTANTS EXPRESSELY DENIE Perkins in Apoc. 2. to 2. This precept of repentance is not giuē Pennance not commanded to euerie one seuerally to euerie one but onely to the Church of God or to that people which at last shal be the Church Caluin de Praedest pag. 706. God is saied to will life as he God willeth not pennance to all but by word willeth pennance But this he willeth because by his words he inuiteth all to it And of the same mynd are others who say that God willeth not the saluation of any but of the elect onely otherwise then by his word For if indeed he will not haue the reprobate do pennance but onely in word or shew surely nether doth he command them to do pēnance otherwise then in word and in outward shew THE CONFERENCE Scripture plainely saieth that God denounceth pennāce to all men euerie where to Iews and Gentils to all Nations to Simon Magus The same say Catholiks Protestants plainely say that God commandeth not pennance to euerie one but onely to his Church or to these who at last shal be his Church that he doth not will pennance to all but onely in word ART XVIII WHETHER CHASTISMENT of the bodie be a parte of pennance SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 11. v. 21. Woe be to the Corozain woe be to thee Bethsaida For if in Tire and Sidon had beene wrought the miracles that haue beene wrought in you they had done pennance in Bodily chastizment a parte of pennance hairecloth and ashes long agoe Iob. 42. v. 6. I reprehend my selfe and do pennance in imbers and ashes Ionas 3. v. 6. And he rose vp out of his throne and cast away his garment from him and was clothed in sackcloth and sate in ashes And he cried and saied in Niniue from the mouth of the King and his Princes saying Men and beasts and oxen and cattell let them not taste any thing nor feed and let them not drinke water And let men and beasts be couered with sackclothes Ioel. 2. v. 12. Conuert to me in all your harte in fasting and in weeping and in mourning CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Math. 11. erv 21. It is conuinced out of this place that pennance properly consisteth not onely in change of life and repentance but also in penall workes PROTESTANTS EXPRESSELY DENIE Willet Contr. 14. q. 1. p. 711. Ashes sackoth was no parte of No parte of pennance repentance but an outward testification of their inward griefe Whitaker Praefat. ad Demonstrat Sanderi I saied that pennance did not consist in certaine externall punishments but in inward griefe conceaued of the remembrance of sinne and in amendment of life Caluin in Math. 11. ver 21. Pennance is here described by externall Christ regardeth notmuch corporall pennance signes whereof then there was solemne vse in the Church of God not that Christ insisteth much vpon this vpon this point but he accomodateth himselfe to the capacitie of the common people Et Concione 158. in Iob Sackcloth and ashes are onely an externall signe of pennance Beza in Math. 11. v. 21. cit Which custome of casting ashes vpon themselues was after word trāslated to those whome they called Penitents I wish it had beene done with more iudgment and better successe Vorstius in Antibellarm p. 439. Painfull workes are onely outward and oftentimes deceitfull and feigned signes of pennāce Wherefore they are not partes of true pennance THE CONFERENCE Scripture plainely saieth that pennance in sackcloth and ashes is good that God biddeth vs to conuert to him in fasting weeping and mourning that the Niniuits did pennance in sackcloth and ashes and Iob in embers and ashes The same say Catholiks Protestants plainely say that Christ did not much insist vpon sackcloth and ashes that they are no partes of pennance but onely an outward signe thereof that pennance consisteth not in outward punishment that the custome of casting ashes vpon penitents was done without good iudgment ART XIX WHETHER THE PENNANCE of the Niniuites were true SCRIPTVRE EXPRESSELY AFFIRMETH. Ionas 3. v. 10. And God saw their Niniuites workes that they were conuerted from their euill way and God had mercie on Pennance of Niniuites was true the euill which he had spoaken that he would do to them and he did it not Et ver 5. And the men of Niniue beleiued in God and they proclaimed a fast c. Math. 12. v. 41. The men of Niniue shall rise in iudgment with this generation and shall condemne it because they did pennance at the preaching of Ionas CATHOLIKS EXPRESSELY AFFIRME Catechismus ad Parochos cap. de Paenitentia There are most cleare examples of the Niniuits of Dauid of the Penitent woman of the Apostles all which imploring the mercie of God with manie teares obtained pardon of their sinnes PROTESTANTS EXPRESSELY DENIE Beza lib. quaestion vol. 1. Theol. pag. 674. God
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
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