Concordiae Lutheran cap. 3. True faith is neuer alone but alwaies it hath charitie and Neuer without Charitie hope with it Luther Postilla in Dom. 2. post Trinitat It is impossible to beleiue where charitie wanteth In die Ascens Where faith is sincere it cannot be without workes In festo Sancti Nicolai As fire cannot want heat and smoke so cannot faith be without charitie Zuinglius in Math 19. to 4. It is impossible that iustifying faith be without workes True and iustifying faith can no more be without workes then fire without heat Bucer in Epitom doctrinae Argentin art 8. True faith in Christ can neuer be without liuelie trust in God and firme hope of euerlasting life and burning loue both towards God and men No more without Charitie then Christ without his Spirit Caluin in Antidot Concilij Sess 6. They shall no more seperate faith from charitie thē Christ from his Spirit In. 1. Ioan. 4. v. 7. Away with that foolish fiction of informed faith for if any deuide faith frō charitie he doeth as if he went about to take away heat from the sunne Beza in 1. Cor. 13. v. 2. Iustifying faith which apprehendeth Thou the sunne without heate Gods mercie in Christ in thought may be deuided from charitie but not indeed In 1. Timoth. 4. v. 1. Who separateth faith from the effects of the Spirit of Christ that is from mortification of sinne and viuification of iustice therein testifieth himselfe to be an infidell Pareus l. 3. de Iustif c. 15. Faith cannot be without charitie l. 4. c. 9. Loue canno more be seperated from faith then brightnesse from the sunne THE CONFERENCE Scripture plainely saieth that faith may be without loue without charitie without workes yea with adulterie with murder with deniall of Christ And the same say Catholiks Protestants plainely say that faith true and reall faith cannot be voide of good workes that it is impossible to beleiue without charitie that faith can no more be seperated from charitie then fire from heat the sunne from light or Christ frō his Spirit That faith without workes is a false faith an imaginarie fansie hypocrisie that it is a dreame to say that faith may be with mortall sinne Which contradiction of the Scripture is so manifest as sometimes Protestants confesse it See lib. 2. c. 30. ART IX WHETHER FAITH MAY BE without confession of mouthe SCRIPTVRE EXPRESSELY AFFIRMETH. Ihon. 12. v. 41. Of the the Princes also manie beleiued in him Faith without Confessiō of mouth but for the Pharises they did not confesse that they might not be cast out of the Snagogue S. Peters faith neuer failed as before is shewed and yet he confessed not yea denied and foreswore Christ Marke 14. CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 1. de Iustif c. 15. S. Austin atributeth the same faith to them who did confesse Christ openly and to them who durst not confesse Nether can it be doubted but the faith of them who confessed was true faith in Christ. Therefore also the faith of them who confessed not was true PROTESTANTS EXPRESSELY DENIE Whitaker Cont. 4. q. 6. c. 2. True faith can no more be seperated from confession of mouthe then fire from heat or the sunne Not without Confession of mouth from light and his beames Surely it is not true faith which breedeth not confession Againe If it yeeld and be ouercomen with feare it is not true faith Caluin in Rom. 10. v. 10. Nether can anie beleiue with but he will confesse with mouthe Zanchius in Confess c. 17. to 8. We beleiue that true faith cannot want plaine confession of truth where it needeth Volanus lib. 3. cont Scargam pag. 1071. God giueth true faith to none hut he openly and freely praiseth Christ setting aside all feare and confesseth him securely to be his Lord and Sauiour THE CONFERENCE Scripture plainely saieth that diuers beleiued in Christ who yet for feare did not confesse him that Peters faith failed not though he did not confesse yea denie Christ Catholiks say the same Protestants plainely say that none can beleiue with hart but he confesseth with mouth that true faith can no more be separated from cōfession then fire from heat or the sunne from his beames that if it confesse not it is not true faith that God giueth faith to none but he opēly and freely confesseth ART X. WHETHER FAITH WITHOVT good workes be dead SCRIPTVRE EXPRESSELY AFFIRMETH. Iames 2. v. 20. Faith without workes is dead v. 17. So faith if it haue not workes is dead in itselfe v. 26. For euen as the bodie Faith without workes is dead without the spirit is dead so also faith without workes is dead 1. Cor. 13. v. 2. If I should haue all faith so that I could remoue mountaines and haue not charitie I am nothing CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 6. c. 7. It is most truely saied that faith without workes is dead and idle PROTESTANTS EXPRESSELY DENIE Apologia Eccles Anglic. c. 301. True faith is liuelie and cā in no wise be idle Iewel ib. p. 302. A dead faith is no true faith Confessio Belgica art 24. It cannot be that this holie faith be idle in a man Whitaker Concion vlt. Who thinke that true faith can be idle or dead or void of good workes beleiue against the Confession True faith cannot be dead of our Church Luther in Gal. 2. to 5. The Papists and fanaticall fellows do so vnderstand that faith albeit true if it haue no workes is nothing worth This is false And Postilla in die Epiphaniae condemneth as a point of Papistrie Faith with out workes is vnprofitable Herbrandus in Compendio loco de Fide True faith can neuer be nor be saied to be dead Morlinus apud Schusselburg to 7. Catal. Haeret. p. 168. It is a blasphemous speech Faith without workes is nothing is worth nothing hath no vertue or efficacie p. 169. Who saieth that faith without the presence of workes is nothing simply saieth with the Papists That faith informed with good workes doth iustifie a man p. 178. It is a horrible obscuring and deprauing of Paul that faith without the presence of workes is nothing Schusselburg to 8. Catal. Haeret. p. 513. This proposition is blasphemous Faith in the moment of iustification is nothing if it be there without workes Is it a dead thing as some impious men affirme God will quaile and beat downe this blasphemie in them who do not repent p. 514. The speech of Iames is not to be wrested to the act of iustification For here faith though it be without Faith in the moment of iustification not dead though it be without workes workes and bring with it no merits or workes in the sight of God yet it is not dead In this strife albeit faith espie none of her good workes yet is she not dead albeit she be fainte and weake Bucer in Ioan. 12. Surely I thinke that the faith
God be in your iourney and his Angel accompanie you Luke 16. ve 24. Christ ether in a historie or in a parable maketh the rich man thus praying Father Abraham haue mercie on me And v. 27. Then Father I beseech the that thou wouldest send c. And nether he nor Abraham condemneth this praier as impious or idolatrous but onely reiecteth it as two late Apocalyps 1. v. 4. 5. S. Ihon thus praieth Grace to you and peace from him that is and that was and shall come and from the seuen spirits which are in the sight of his throne and from Iesus Christ who is the faithfull witnesse CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 25. c. de Inuocat It is good and profitable humbly to call vpon the Saints that reigne together with Christ PROTESTANTS EXPRESSELY DENIE The English Articles art 22. The doctrin of the Romanists Saints not to be praied vnto touching inuocation of Saints is a fonde thing vainly deuised In like sorte writeth Confes Heluet cap. 5. Wirtenbergica c. de Inuocat Augustana c. 21. Saxonica c. 22. and Articuli Smalcaldici c. de Inuocat Perkins in Serie causarum cap. 21. The inuocation of the Nor Angels Saints and Angels is much more impious So in reform Cath. pag. 251. Rainolds in his Conference c. 1. sect 2. calleth it a most pestilent basiliske Melancthon in Disput to 4. pa. 531. The inuocation of the dead is manifest idolatrie Beza in 1. Ioan. 2. ver 1. The Soules in heauen of Saints departed this life cannot be inuocated without impietie And lib. quaest resp vol. 1. affirmeth that the inuocation of Angels and dead Saints is impious idolatrie The Like say Protestants commonly THE CONFERENCE Scripture expressely teacheth that Iacob made praier to any Angel besought an Angel with teares that Tobie praied an Angel that the rich man inuocated Abraham that S. Ihon praied vnto the seuen spirits which are before the throne of God The same say Catholiks Protestants expressely teach that the inuocation of Angels or Saints is a found thing vainly deuised impious idolatrous and most pestilent ART IX WHETHER GOD BE TO BE praied vnto by the names of Saints SCRIPTVRE EXPRESSELY AFFIRMETH. Exod. 32. ver 11. and 13. But Moises besought the Lord his God praied by names of Saints God saying Remember Abraham Isaac and Israel thy seruants to whome thou swarest by thine owne selfe saying I will multiplie your seed as the starres of heauen Psal 131. v. 10. For Dauid thy seruants sake turne not away the face of thy Christ 2. Paralipomen 6. v. vlt. Remember the mercies of Dauid thy seruant Daniel 6. ver 35. Nether take thou away thy mercie from vs for Abraham thy beloued and Isaac thy seruant and Israel thy holie one CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 1. de Sanctis cap. 19. In the ould testament men prayed God and alledged the merits of Saincts which were departed that their praiers might be holpen by them PROTESTANTS EXPRESSELY DENIE Confession of Saxonie c. 22. saieth that in the Prophets Not to be so praied there is not found any such inuocation Heare me O God for Abraham Confession of Bohemia art 2. They teach that God is to be praied and inuocated by the name of Christ onely Caluin 3. Instit c. 20. § 21. In Papistrie God is besought by the names of Saints Ibid. Their merits are obtruded for to purchase Gods good will The like teach commonly all Protestants So Perkins reform Catholik Contr. 14. p. 257. THE CONFERENCE Scripture expressely teacheth that Moises praied God by the names of Abraham Isaac and Iacob that Azarias in Daniel did the same that Salomon praied God for Dauids sake and for his mercies The same say Catholiks Protestants expressely teach that there is no such kinde of praier in the Prophets Heare me ô God for Abrahams sake that God is to be praied vnto onely by Christs name that to pray God by the names or merits of Saints is vnlawfull ART X. WHETHER GOD TAKE MERcie on men for the merits of Saints SCRIPTVRE EXPRESSELY AFFIRMITH 3. Reg. v. 4. But for Dauids sake our Lord his God gaue him a God hath mercie for the Saints sake lampe in Hierusalem that he might raise vp his sonne after him and establish Hierusalem because Dauid had done right in the eies of our Lord. 4. Reg. 19. ver 34. And I will protect this cittie and I will saue it for my selfe and for Dauid my seruant CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Prompt Cathol in Festo Om. Sanctorū The Scripture by manie exāples doth shew the merits of Saints by which the godlie are holpen C. Bellarm. l. 2. de Missa c. 8. We aske mercie of God by the merits and praiers of Saints through the mediation of Christ PROTESTANTS EXPRESSELY DENIE Apologia Confess Augustan c. de Inuoc We thinke that we ought not to trust that the merits of Saints are applied vnto vs that for them God is reconciled to vs. Whitaker l. 9. cont Dur. sect 38. We know that you are God hath not mercie for the Saints sake blasphemous and iniurious to Christ who pray to Saints that their merits may helpe you Caluin 3. Instit c. 20. § 21. In Papistrie Now and then the merits of Saints are obtruded for to get Gods good will De vera reform p. 339. It is not to be borne that which they say that through Gods liberalitie and Christs grace merits of Saints do profit vs for protection and obtayning of fauour Perkins ref Cathol Cōtr. 14. p. 266. We vtterlie denie that we are helped by merits of Saints ether liuing or departed THE CONFERENCE Scripture expressely teacheth that God did good to Abias Dauids great graundchild for Dauids sake and because Dauid had done right in Gods sight that is for the good deeds or merits of Dauid that he protected Hierusalem for himselfe and for Dauid The same say Catholiks Protestants expressely teach that God is not reconciled vnto vs for the merits of Saints that it is blasphemous to say that the merits of Saints do helpe vs that they profit vs not ether for protection or obtayning of fauour ART XI WHETHER ANGELS OR SAINTS are to be worshipped with the bowing of our bodie SCRIPTVRE EXPRESSELY AFFIRMETH. Gen. 19. v. 1. And the twoe Angels came to Sodom at euen and Lot sitting in the gates of the cittie who when he had seene Angels Worshipped them rose vp and went to meete them and adored prostrate on the ground and saied I beseech you my Lords turne into the house of your seruant Numbers 22. v. 31. Forewith our Lord opened the eyes of Balaam and he saw the Angel standing in the way with a drawne sword and he adored him flat to the ground Iosue 5. v. 13. When Iosue had seene an Angel and asked him who he was and the Angel had answered I am a Prince of the hoaste of our Lord Iosue fell flat to the
forme of baptisme I baptize the in the name of the Father c. and afterward addeth that this forme doth especially pertaine to the substance of baptisme PROTESTANTS EXPRESSELY DENIE Luther l. de Captiuit Babil tom 2. fol. 75. Howsoeuer baptismeâ—â—s Not necessarie giuen so that it be not giuen in the name of a man but in the name of God it truely saueth Nay I doubt not but if one take it in the name of the Lord albeit a wicked Minister do not giue it in the name of the Lord that he is truely baptized in the name of the Lord. Zuinglius ad Struthionem to 2. f. 312. Nether am I ignorant that the Apostles did not acknowledge these words In the name of the Father c. for such as without them baptisme could not stand De baptismo ib. fol. 65. It is euident that these words of Christ which he vseth Mathew c. 28. are not so to be taken as if they were a certaine forme of baptisme And fol. 77. It shall appeare that Christ would not that in baptizing we should vse this forme of words I baptize thee in the name of the Father c. Caluin de ver reform p. 235. Papists disputing about the forme of baptisme stand vpon the bare pronunciation of the words as if Christ when he commanded the Apostles to baptize in the name of the Father and of the Sonne and of the Holie Ghost had prescribed them I know not what magicall charme Vorstius in Antibellarm pag. 366. According to our mens opinion nothing els is required to the essence a baptisme but the plunging of that man into the water who is mynded publikely to professe Christ p. 367. About the forme of baptisme if that must be essentiall here we plainly disagree For indeed it no way consisteth in that pronuntiation of words but in the immersion of the man or the sprinckling of him with water done in the name of Christ or of the holie Trinitie THE CONFERENCE Scripture plainely teacheth that Christ commanded to baptize in the name of the holie Trinitie Catholiks say the same Protestants plainly teach that inuocation of the holie Trinitie is not essentiall to baptisme that baptisme howsoeuer giuen in the name of God nay though it be not giuen in Gods name so it be taken in Gods name is true baptisme that baptisme may consist without inuocation of the holie Trinitie that Chtist prescribed no certaine forme of words nor would that we should vse the foresaied words whiles we baptize that to stand vpon it is to make it a magicall charme Which contradiction of Scripture is so cleare as some Protestants confesse it As you may see infra l. 2. c. 30. ART III. WHETHER BAPTISME BE necessarie by necessitie of precept SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 28. v. 19. Going teach ye all nations baptizing them Baptisme necessarie by coÌ„mandment in the name of the Father c. Act. 2. vers 38. Be euerie one of you baptized in the name of Iesus Christ for remission of your sinnes CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Session 7. Can. 5. If anie shall say that baptisme is free that is not necessarie to saluation be he accursed PROTESTANTS EXPRESSELY DENIE Whitaker Cont. q. 47. c. 2. It is lawfull to abstaine from baptisme Not necessarie by commandment so there be no contempt or scandall in the fact Casaubon Epistola ad Card. Perron Manie Protestants put baptisme amongst those things which whether they be absent or present it skilleth not much Bucer in Math. 9. I answere that baptisme as an externall thing is of lesse importance then that the Lord should haue greatly commanded anie thing about it Zuinglius de Baptismo tom 2. fol. 96. Baptisme is a ceremoniall thing which the Church may well omit or take away OEcalampadius l. 2. Epist pag. 363. It is an externall thing which the law of Charitie may dispense with THE CONFERENCE Scripture plainely teacheth that Christ and the Apostles commanded baptisme Catholiks say the same Protestants plainely teach that Christ did not greatly commande any thing about baptisme that the Church may well take it away that we may abstaine from it so there be no contempt or scandall and that it skilleth not much whether we haue it or want it ART IV. WHETHER BAPTISME be necessarie to saluation in necessitie of means SCRIPTVRE EXPRESSELY AFFIRMETH. Ihon 3. vers 5. Amen Amen I say to thee Vnlesse a man Baptisme a necessaâ—ie meane to saluation be borne againe of water and the Spirit he cannot enter into the kingdome of God CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 6. c. 4. Which transferring from iniustice to iustice after the promulgation of the Ghospell cannot be done without the lauer of regeneratioÌ„ or desire thereof PROTESTANTS EXPRESSELY DENIE Whitaker Cont. 1. q. 6. cap. 8. The saluation of infants doth Not a necessarie meane not depend of the Sacraments And l. 8. cont Dureum sect 73. Who now exclude infantes dying before baptisme from life speake against Scriptures against Gods mercie and against the ancient custome And he saieth that Protestants reiect the Catholik doctrine of necessitie of baptisme as impious and inhumane Confession of Scotland pag. 159. We detest and reiect his Popes cruell iudgment against infants dying without baptisme and the absolute necessitie of baptisme which he putteth Caluin in Marci 16. v. 16. We say that baptisme is not simply necessarie but in regard of our obedience And 4. Instit cap. 15. § 12. Children who dye before they be christened are not shut out ChildreÌ„ saued without baptisme of the kingdome of God Beza cont Westphal vol. 1. p. 256. If anie mans childe die before he be christened we doubt not of his saluation And in 2. part resp ad Acta Colloq Montisbel p. 128. The question is whether baptisme be simply and absolutely necessarie to saluation which I with all right beleiuers do denie Peter Martyr in Thes pag. 1008. Christians children are saued howbeit they dye before they be baptized Daneus Cont. de baptismo cap. 4. We accurse them who bring in absolute necessitie of baptisme Et c. 8. It is blasphemie that baptisme is precisely necessarie to saluation Vorstius in Antibellarm p. 368. Our men openly disclaime from Papists that vrge the absolute necessitie of baptisme THE CONFERENCE Scripture plainely teacheth that the water of baptisme in necessarie for one to enter into the kingdome of God Catholiks say the same ProtestaÌ„ts plainely teach that Baptisme is not necessaire to saluation not simply not absolutely not precisely necessarie that infants are saued without baptisme and that the contrarie doctrine is against Scripture impious inhumane and to be detested ART V. WHETHER SIMON MAGVS receaued or reprobates receaue whole and intire baptisme SCRIPTVRE EXPRESSELY AFFIRMETH. Act. 8. ver 13. Then Simon also himselfe beleiued and being baptized he cleaued to Philippe Simon Magus was baptized Actes 2. vers 38. S. Peter speaketh
maintaineth Luther l. de votis to 2. f. 279. To teach that workes are holesome Not profitable or profitable is diuelish and Apostaticall from faith seing faith alone is necessarie and profitable In 1. Petri. 1. to 5. fol. 453. All which tend to that end that we may learne that we cannot be holpen by workes In c. 40. Isaiae in Schlusselburg tom 7. Catal. Haeret. fol. 320. When workes are condemned they are Vnprofitable so condemned as vnprofitable to Christian iustice and likewise to saluation Postilla in Dom. 3. post Pascha fol. 257. Nether will anie workes helpe thither he meaneth to iustification In die AsceÌ„sionis f. 267. Workes do nothing at all for pietie and iustification Doe nothing In dom 13. post Trinit Albeit I had all the workes of Abraham Noë and all the beloued fathers they would profit me nothing In Dom. 13. he saieth that workes profit a man nothing In festo S. Annae that they doe nothing Et Serm. de 10. Leprosis to 7. he writeth Let him know that his workes are not necessarie and profitable to himselfe but onely to his neighbour Nor yet content to haue taught that good workes are vnprofitable he addeth that they are pernitious to saluation For thus writeth Hospin in Concordia discordi c. 20. Rorarius sheweth that Luther alwaies vsed this proposition Good workes pernicious to saluation Good workes are pernitious to saluation And the same confesse the Ministers of Saxonie in Colloq Aldeburg p. 205. and Luther himselfe intimateth in c. 40. Isaiae to 3. in these words The iustice and wisdome of the flesh is condemned as vnprofitable yea pernitious to obtaine iustice and saluation For by iustice of the flesh he vseth to vnderstand good workes And so Schlusselburg in the place now cited vnderstood him The Ministers of the Elector in Colloq Aldeburg p. 293. speake thus Amsdorfius hath written and after him or Pernitious to saluation by him Flacâ—ius workes are not onely not necessarie but also pernitious to saluation and his words are at large related by Coccius to 1. p. 1113. Besides they adde p. 121. that the saied Amsdarfius wrote a booke with this title Good workes are hurtfull to saluation And that no man may say that Amsdorfius spoake or wrote this onely of the trust of workes himselfe declareth saying That good workes euen according to their nature or Perniâ—ious euen of their nature and substance substance as they are commanded of God are pernitious to saluation And the same euasion reiecteth also Hospinian in place before alledged Kemnitius also in Schlusselburg to 7. Catal. Haeret. p. 529. confesseth that in their Church this doctrine is spread The good workes of the iust are pernitious to saluation The same confesseth liber Concordiae c. 4. Hutterus in Analysi Confess Augustan disput 13. Adamus Francisci in Margarita Theol. loco 10. Reineccius tom 4. Armaturae c. 15. Lubeccenses apud Schlusselburg to 7. Catal. Haeret. p. The law vnprofitable to iustification 607. The law is not onely not necessarie to iustification but altogether vnprofitable Gerlachius to 2. disput 14. The morall now since the fall of man is so vnprofitable to iustifie and saue as c. Caluin in Resp ad Sadolet p. 126. Surely we denie that in iustifying mans workes are worth a haire Againe we denie that workes haue any thing to doe in iustifying a man In Rom. 8. v. 3. The law hath no force at all to giue iustice Coccius tomo 1. pag. 1113. repeateth these words of Rather hindreth Luther out of his Sermon in Natali Christi It is now made euident that to this new natiuitie worke nothing but rather hinder precepts laws doctrine free will good workes innocent life c. THE CONFERENCE Scripture plainely saieth that pietie is profitable to all things and hath promise of the life to come The same say Catholiks Protestants plainely say that good helpe nothing to iustification or saluation are not worth a haire haue nothing to doe there that they are not profitable worke nothing to saluation profit nothing to saluation that they are vnprofitable yea pernitious to iustice and saluation and that of their owne nature as they are commanded of God and that to teach that workes are profitable is diuelish and Apostaticall from faith ART XV. WHETHER GOOD WORKES be a cause of saluation SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 25. v. 23. Because thou hast beene faithfull ouer a few Workes cause of entrance into ioye And of possessing the kingdome things I will place the ouer maniethings enter into the ioy of thy Lord. Et v. 34. Possesse you the kingdome prepared for you from the foundation of the world for I was an hungred and you gaue me to eate Rom. 8. v. 10. The bodie indeed is dead because of sinne but the spirit liueth because of iustification 2. Cor. 4. v. 17. For that our tribulation which presently is momentarie and light worketh aboue measure excedingly an eternall Tribulation worketh glorie weight of glorie in vs. Et c. 7. v. 10. The sorrow that is according to God worketh pennance vnto saluation that is stable but the sorrow of the world worketh death Gal. 6. v. 8. He that soweth in his flesh of the flesh also shall Life reaped of sowing in spirit reape corruption but he that soweth in the spirit of the spirit shall reape life euerlasting Philippens 1. v. 27. And in nothing be ye terrified of the aduersaries Men worke their saluation which to them is cause of perdition but to you of saluation and this of God Et c. 2. v. 12. With feare and trembling worke your saluation CATHOLIKS EXPRESSELY AFFIRME D. Stapleton l. 8. de Iustific c. 34. Good workes are truely and properly the cause ether of reconciliation or of saluation PROTESTANTS EXPRESSELY DENIE Whitaker lib. 2. de Scriptura cap. 14. sect 5. The iust The iust not rewarded for for workes are not rewarded for the workes of iustice which they haue done Perkins in Serie Causarum c. 57. Saluation dependeth not of workes but of our faith Luther in Gal. 2. to 5. f. 308. Thus are we deliuered from sinne Saluation dependeth not of workes Life not giuen for workes Nons saued for workes iustified and life euerlasting is giuen vs not for our merits and workes but for faith In Catechismo f. 687. Surely our workes do nothing to saluation Illyricus in Claue part 2 tractat 6. None shal be saued for his workes Herbrandus in Compendio theol loco de bonis operibus Life euerlasting is giuen to vs freely by Christ and not for our good workes Zuinglius in Ioan. 5. tom 4. Workes do not saue do not Workes saue not iustifie Caluin in Rom. 4. v. 16. If the heauenlie inheritance come to Heauen cometh not by workes Affliction no cause of saluation Workes not in parte cause of saluation No true cause vs by workes faith will fall the
the faithfull are veniall because they are not imputed Beza in Epistola dedicator Resp ad Castel p. 427. Sinnes are not imputed to them that beleiue Which he repeateth fol. Not to the beleiuers 457. vol. 3. p. 350. Zanchius de Perseuerant q. 1. c. 2. This is most certaine that God neuer imputeth sinnes to the elect Not to the Elect. Pareus l. 4. de Iustif c. 1. after he had related these words of Luther Where faith is no sinne can hurt addeth What more true CONFERENCE OF THE FORESAIED WORDS Scripture plainely saieth that sinne was imputed to Dauid albeit he was faithfull and elect The same say Catholiks Protestants plainely say that sinne is not imputed to the faithfull neuer imputed to the elect that sinne maketh not the faithfull guiltie hurteth them not that a beleiuer euen sinning remaineth godlie that sinne is remitted to him euen before it be committed ART II. WHETHER ANIE SINNES BE mortall to the faithfull and elect SCRIPTVRE EXPRESSELY AFFIRMETH. Gen. 2. v. 17. it is saied to Adam a faithfull and elect mā Sinne mortall to Adam In what day soeuer thou shall eate of it thou shalt die the death Numbers 18. ver 22. That the children of Israel approch not To the Israetes any more to the tabernacle nor commit deadlie sinne Rom. 5. v. 12. As by one man sinne entred into this world and To all men by sinne death and so vnto all men death did passe Et v. 18. As by the offence of one vnto all men to condemnation 1. Cor. 15. v. 22. As in Adam all die Et Epist 2. cap. 5. v. 14. If one died for all then all were dead Ephes 2. v. 5. Euen when we were dead by sinnes quickened vs together in Christ CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 1. de Amiss Grat. cap. 7. That all sinnes of the predestinate be termed veniall and all sinnes of the reprobates mortall is confuted out of the examples of the Scripture with strong arguments nor onely of Catholik Doctors but also of Lutherans PROTESTANTS EXPRESSELY DENIE Caluin in 1. Ioan. 5. v. 16. He denieth that they are sinnes to Grieuous sinnes of Saints not mortall death not onely those in which the Saints do dayly offend but also if it chāce that sometimes they grieuously prouoke the wrath of God 2. Instit c. 8. § 59. The sinnes of Saints are veniall l. 3. Veniall c. 4. § 28. The sinnes of the faithfull be veniall Beza in 1. Ioan. 5. v. 19. Hence it followeth that no sinnes are No sinnes of the Elect mortall mortall to the elect none veniall to the reprobate Zanchius in Depulsione calum to 7. col 258. Because sinnes are pardoned to the elect nor are imuputed to death therefore in respect of the persons which are in Christ sinnes committed of them cannot be called mortall De Perseuerantia ib. col 156. The falls of Saints are not deadlie to them and therefore they die not in Gods sight with such falls Musculus in locis tit de Peccato If the persons be elect and faithfull in Christ it followeth that their sinnes are not mortall but veniall Bucanus in Instit Theol. loco 16. To the elect all sinnes All sinnes of the Elect be veniall euen the most grieuous are veniall by Christ THE CONFERENCE Scripture plainely saieth that sinne was mortall to Adam though he were both faithfull and elect that by him death and condemnation passed vnto all men that all men were dead in him The same say Catholiks Protestants plainely say that no sinnes are mortall to the elect and faithfull that no sinnes are imputed to them to death that no falls are deadlie to them nor that they die with any whatsoeuer that euen most grieuous sinnes are veniall to the elect Which some Protestants confesse to be against Scripture See lib. 2. c. 30. ART III. WHETHER OMELY INCREdulitie be sinne SCRIPTVRE EXPRESSELY DENIETH. Ioan. 19. v. 11. Therefore he that hath betraied me to thee hath Sinne to betraie Christ Sinne to kill S. Stephen Sinne to accept persons Sinne not to doe the good one knoweth greater sinne Act. 7. v. 60. Lord laie not this sinne vnto them Iames. 2. v. 9. But if you accept persons you worke sinne And c. 4. v. 17. To one knowing to doe good and not doing it to him it is sinne CATH OLIKS EXPRESSELY DENIE Stapleton orat Catechet 2. c. Pride is so capitall a sinne as it is the supreme head of all sinnes euen of them which are termed capitall PROTESTANTS EXPRESSELY AFFIRME Luther Postilla in Dom. 4. post Pascha fol. 260. The Lord Onely incredulitie sinne teacheth here farre otherwise while he saieth The holie Ghost reproueth the world for sinne because they beleiue not in me where onely incredulitie is accounted sinne In Disput tom Sinne proper to incredulitie 1. f. 371. As nothing iustifieth but faith so nothing sinneth but incredulitie Iustification is proper to sinne in †Quarto modo No sinne but incredulitie all sorte so is sinne to incredulitie lib. cont Cathar to 2. fol. 156. Christ hath appointed that there should be no sinne but incredulitie Et in postilla Domestica feriae 2. Pentecost impress 1601. There is no more anie sinne but not to beleiue Melancthon apud Cocleum in art 6. Confess August As according to the Ghospell onely faith is iustice So contrariwise according to the Ghospell onely incredulitie is sinne Onely incredulitie sinne Caluin in Ioan. 15. vers 22. Christ by these words seemeth to insinuate that onely ncredulitie is sinne and there are who thinke so THE CONFERENCE The Scripture expressely saieth that it was sinne to betraye Christ to kill S. Stephen that it is sinne to accept persons and not to doe the good which we know The same say Catholiks Protestants expressely say that there is no sinne but incredulitie onely incredulitie is sinne that sinne is in all sortes proper to incredulitie ART IV. WHETHER SINNE OVGHT to be ouercome of the faithfull SCRIPTVRE EXPRESSELY AFFIRMETH. Rom. 6. v. 11. seq So thinke you also that you are dead to We ought to ouercome sinne sinne Let not sinne therefore reigne in your mortall bodie that you obey the concupiscences thereof CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Roman 6. v. 12. If the Spirit struggle but ouercometh not sinne in the bedie then it obeyeth and yeeldeth to the concupiscences of the bodie How then doth S. Paul exhorte those that are regenerate in Christ that sinne reigne not in their bodies and that they obey not concupiscences of the flesh These carnall and Epicurean Heretiks will haue the spirit to struggle with the flesh but not ouercome it PROTESTANTS EXPRESSELY DENIE Beza in Rom. 6. ver 12. edit An. 1565. 1582. This exhortation is fitly added to that which went before that we may vnderstand We ought not to ouercome sinne how farre we be dead to sinne as long as we liue
here to wit so farre as that the spirit do struggle against sinne but not ouercome Of the same opinion are others who as before we saw do teach that we ought not to doe good workes For if we ought not doe good workes surely we ought not to ouercome sinne THE CONFERENCE Scripture plainely saieth that we ought to thinke our selues dead to sinne that sinne ought not to reigne in vs nor we ought to obey the concupiscences thereof The same say Catholiks Protestants plainely say that the spirit ought to struggle against sinne but not so as it ouercome it ART V. WHETHER ANIE THAT SERVE the flesh do also serue God SCRIPTVRE EXPRESSELY DENIETH. Rom. 8. v 13. If you liue according to the flesh you shall die Liuers according to the flesh shall die Please not God Are of the Diuel v. 8. They that are in the flesh cannot please God Math. 6. v. 24. No man can serue two Maisters 1. Ioan. 3. v. 8. He that committeth sinne is of the Diuel CATHOLIKS EXPRESSELY DENIE D. Stapleton in Math. 6. v. 24. Who serue God can nether serue the Diuel nor the flesh PROTESTANTS EXPRESSELY AFFIRME Caluin in Math. 6. v. 24. It is surely true that the faithfull are neuer so wholy obedient vnto God but that now and then they are withdrawne by the vitious lusts of the flesh but because Some seruer◠of the flesh are approued of God they mourne vnder this miserable slauerie and dislike themselues nor serue this flesh otherwise then against their will and striuing their desires and endeauours are approued of God euen as if they did afford him entire obedience In Rom. 8. v. 5. The Apostle testifieth that he accounteth not them carnall who do aspire to heauenlie iustice but who are wholy giuen to the world Beza in Praef. ad Pastores Basil vol. 1. pag. 427. To nill euill and yet to doe it is the parte of Saints who do wrastle Pareus l. 2. de Iustif c. 7. Sonnes of the Diuel are not simply Not all grieuous sinners Sonnes of the Diuel grieuous sinners but obstinat sinners l. 4. cap. 17. Nether the faithfull who sinne by chance or of themselues by weaknesse but such as of themselues giue themselues to sinne serue the Diuel and ought to be called sonnes of the Diuel Scarpe de Iustif Contr. 13. They onely are saied to serue the Diuel and to be his sonnes in whome sinne reigneth and who commit sinne with a full will but the faithfull do not so sinne See also what they say in the next article THE CONFERENCE Scripture plainely saieth that who serue the flesh shall die nor cāplease God that none can serue twoe maisters that whosoeuer committeth sinne is of the Diuel The same say Catholiks Protestants plainely say that euen the sonnes of God serue the flesh that the Apostle accounteth none carnall but such as wholy giue themselues to the world that onely obstinat sinners are sonnes of the Diuel that the the faithfull sinning ether of infirmitie or wilfully serue not the Diuel that to nill euill and yet do it is the parte of Saints that they onely serue the Diuel who with full will commit sinne ART VI. WHETHER BY GRIEVOVS sinnes the faithfull fall from grace SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Ioan. 3. v. 8. He that committeth sinne is of the Diuel v. 15. No murderer hath life in him Sinne maketh to fall from grace You know that no murderer hath life euerlasting abiding in himselfe Gal. 5. v. 4. You are euacuated from Christ that are iustified in the law you are fallen from grace CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Session 6. cap. 15. We must teach that grace of iustification once receaued is lost not onely by infidelitie but also with anie other mortall sinne though faith be not lost PROTESTANTS EXPRESSELY DENIE Whitaker Contr. 4. q. 6. c. 2. But it is more absurd which he S. Peter did not leese grace saieth that Peter by denying Christ lost grace Et Concione vlt. p. 696. To goe from grace that is to obey the concupiscence of the flesh and to resist Gods motions and admonitions is farre from falling from grace Perkins de Baptismo to 1. col 819. This is most worthie of remembrance that the Apostle calleth the Galathians euen in that verie time when they erred in the foundation and euen were gone to an other Ghospell Sonnes of God saying you all are the sonnes of God For hereupon we may truely conclude that not No enormious sinne obscureth grace any enormious sinne nor euerie errour which is committed against the foundation obscurreth the grace and regeneration which maketh the Sonnes of God much lesse extinguish it In Serie Caufarum c. 42. By falls grace and faith are not taken Sinne taketh not away grace away but illustrated cap. 51. It shall appeare out of the word of God that it is farre otherwise thē that grace is extinguished by euerie mortall sinne And de Sermon Dom. tom 2. col 391. he saieth that Dauid and Peter euen when they sinned as they did were by regeneration the Sonnes of God and the grace of God remained in them Abbots in Diatribam Tomsoni c. 22. Dauid was not yet Dauid iust when he committed murder quite spoiled of spirituall life not yet depriued of iustification but worthie to be depriued Againe Guilt of sinne doth not take away iustification doth not extinguish the Holie Ghost doth not exclude the right of inheritance to the kingdome of God but onely the vse thereof The vniuersitie of Zurich apud Zanchium tom 7. col 74. Seing the strife of the spirit with the flesh is alwaies in Saints it followeth that the spirit doth alwaies remaine in them though sometimes they be ouercomen with the weight of the flesh Caluin in 2. Petri 2. v. 21. The faithfull also sinne but they Faithfull in grace euen when they sinne fall not from grace Beza in Colloq Montisbel p. 388. Whosoeuer is elect albeit Fall not from grace by sinne he sinne grieuously as is saied of Dauid yet he falleth not frō grace into which God once receaued him In Confess c. 4. sect 20. The Holie Ghost did testifie to their Dauid Peter spirit that they though they had most fouly fallen were not withstanstanding accounted in the number of the Sonnes of God And in Colloq cit When Smidelin had saied I aske whether Dauid Dauid adultering kept the holie Ghost committing adulterie lost the Holie Ghost or no Beza answered He lost him not but kept him Which p. 381. he expliteth by this exāple As druncknesse can for a time take away the vse of reason but yet not reason it selfe So sinne cā for a time take away from the elect the vse of the Holie Ghost and of grace but not grace and the Holie Ghost himselfe who abideth in them and departeth not from them as nether he departed from Dauid Et 2. part resp ad Acta Colloq Montisbel p. 71.
morall matters fallen If thou doest well shalt thou not receaue againe but if thou doest ill shall not thy sinne forthwith be present at thy dore But the lust thereof shal be vnder thee and thou shalt haue dominion ouer it Iosue 24. v. 15. Chuse this day that which pleaseth you whome We haue choice in morall matters you ought especially to serue ver 22. You are witnesses that your selues haue chosen to you our Lord for to serue him Eccles 15. ver 18. Before man there is life and death good and Some could sinne and did not euill what pleaseth him that shall be giuen him c. 31. v. 10. He that could transgresse and hath not transgressed and do euils and hath not done Philemon ver 14. But without thy counsaill I would do nothing Voluntarie and not of necessitie that thy good might not be as it were of necessitie but voluntarie The like is 1. Corint 7. vers 37. cited in the former article CATHOLIKS EXPRESSELY AFFIRME C. Bellarm l. 5. de Grat. lib. arbit c. 14. Orthodoxall trueth teacheth that man in state of corrupted nature is indued with free will in morall matters PROTESTANTS EXPRESSELY DENIE Whitaker Contr. 2. q. 5. c. 7. p. 515. Luther and Caluin grant Mans will not free to good mans will to be free to sinne and ill doing but not to good p. 517. It is the Pelagian heresie That man after his fall hath anie libertie left to good The like hath Morton l. 1. Apologiae c. 30. Luther de seruo arbit to 2. fol. 460. If here could be anie change or freedome of will in Pharao to both partes God could not haue so certainely haue foretould his induration Which No free will to good could not be vnlesse induration were wholy beyond the power of man and onely in Gods power Resp ad Artic. Louan fo 504. There is no feee will to good Caluin 2. Instit c. 3. § 10. God moueth the will not as it hath Not in our power to obey or resist beene taught and beleiued these manie ages that afterward it is in our choice ether to obey or resist the motion but by working it effectually We must cast away that saying of Chrysostome whome he draweth he draweth willing Which he repeateth in Ioan. 6. vers 44. Pareus l. 5. de Grat. c. 29. p. 919. Who want iustice are not free to iustice but to iniustice nor to good but onely to ill Piscator in Thesibus pag. 423. A man in sinne hath no free will to good but onely to ill Thus teach they of mans will to good of the same towards ill this they say Caluin 2. Institut c. 3. § 5. I maruaile if any thinke it a harsh Man is of necessitie drawne to ill speach that I say mans will hauing lost libertie is by necessitie drawne or led to euill Et § A carnall man necessarily obeyeth euerie draught of Sathan The same he hath c. 5. § 1 Daneus Contr. 6. p. 1224. That sinnes are not the acts of Sinne is not the act of a free will free will is false They are the acts of our owne accord but not of free will Vallada in Apologia c. 20. Who can denie this necessitie of sinning in a man not regenerate The same teach others as hath beene shewed before c. 2. art 8. THE CONFERENCE Scripture expressely saieth that the lust of sinne is vnder a man that as it pleaseth him good or euill shal be giuen to him that he hath choice whome he will serue that some thing is voluntarie to him and not necessarie that he could haue sinned and yet did not The same say Catholiks Protestants expressely say that there is no free will to good no freedome to both partes that it is not in our choice to obey or resist that by necessitie we are drawne to ill that sinne is not an act of free will but onely of our owne accord Which is so contrarie to Scripture as some Protestants confesse it See lib. 2. c. 30. ART III. WHETHER MANS WILL cooperate with Gods grace to good actes SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Cor. 3. v. 9. For we are Gods coadiutors c. 15. ver 10. I haue We are Gods coadiutors laboured more abundantly then all they yet not I the grace of God with me Math. 25. v. 20. Lord fiue talents thou didst deliuer me behould We gaine more with Gods grace I haue gained other fiue besides CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 6. Con. 4. If anie shall say that mans free will moued and stirred vp of God doth cooperate nothing by assenting to God mouing and calling be he accursed PROTESTANTS EXPRESSELY DENIE Luther in psalm 5. to 3. fol. 174. It is an error that free will Free will worketh not in good hath anie actiuitie in a good worke when we speake of an inward worke Zuinglius in Explanat art 20. The Papists make God the We are not Gods coadiutors first and chiefe cause of all goodnesse and vs cooperatours which is craftily to withdraw themselues from God Caluin 2. Institut cap. 3. § 12. The Apostle saieth not that Gods grace laboured with him to make himselfe fellow of the labour but rather giueth the whole praise of the labour to grace alone § 6. We see that not content to haue giuen simply the praise of our conuersion to God he excludeth vs expressely from all fellowshippe THE CONFERENCE Scripture expressely saieth that we are Gods coadiutors that Gods grace laboureth with vs that we gaine ouer that which was giuen vs. The same say Catholiks Protestants expressely say that we are not coadiutors of labour that we are not Gods coadiutors that we haue no fellowshippe of the labour THE SVMME OF THIS CHAPTER of Free will That which we haue rehearsed in this chapter plainely declareth that Protestants teach farre otherwise of free will then the holie Scripture doth For that Scripture and Catholiks with it teacheth that man hath free will in indifferent matters and in morall both good and badde and that he cooperateth with Gods grace to good All which Protestants denie It sheweth also that as Protestants haue stoallen from God from Christ from Saints from the Church and other things spoaken of before so also they steale from man that which is the most excellent thing in him to wit free will or dominion ouer his owne acts and make him a slaue and like to beasts CHAPTER XXI OF MANS SOVLE ART I. WHETHER MANS SOVLE BE immortall SCRIPTVRE EXPRESSELY AFFIRMETH. MATH 10. ver 28. Feare ye not them who kill the Soule of man cannot be killed bodie and are not able to kill to soule c. 22. ve 32. He is not the God of the dead but of the liuing Ioan. 11. ver 26. Euerie one that liueth and beleiueth Shall not die in me shall not die for euer Eccles 12. v. 7. And the spirit returneth to God who gaue it Returnet