his meer mercy by his preveening and helping grace doth excite and call a sinner without any of his preceeding merits as it were out of the sleep of sin that he may convert himself vnto God 2. A sinner being thus awakned and assisted by the Divine grace conceiving faith by hearing doth believe all things to be true which are revealed promised by God particularly that a sinner is iustifyed by the free mercy of God through the redemption which is in Christ Iesus 3. This faith representing God to be a severe punisher of sins there ariseth in a sinner thus disposed by faith a fear of Gods iudgments with which the Soule is profitably shaken terrifyed Prou. â— 7 For as Salomon saith the feare of our Lord is the beginning of wisdome 4. The soule of a sinner being thus terrifyed it is raised vp againe to hope by the same faith which represents God to be most bountifull mercyfull in forgiveing sins For which cause he sent his son into the world to deliver vs from sin by his death 5. Vpon this hope confidence in the divine mercy there ariseth the love of God who is so bountifull and mercyfull and likwise a hatred and detestation of sin which God hateth a sorrow and grief for what is past and a firm resolution of a better life in time to come a purpose of observing the divine Commandments of receiving the holy Sacraments Now all these dispositions of fa th fear love hope and the rest being placed in the soule of man by Gods preveening grace Iustification or the infusion of iustifying grace doth follow as we shall see shortly That these preparations difpositions are necessary before iustification the Scripture shewes Our Saviour shew the necessity of preveening grace when he said Iohn 6.44 Heb. 11.6 Eccles 1.28 ibid v. 17. No man can come vnto me vnlesse my Father draw him Of faith S. Paul saith that without faith it is impossible to please God for he that cometh to God must believe that he is and that he is a Rewarder of those who seek him Of fear beside the former testimony of Salomon it is said that who is without fear cannot be iustifyed And again the fear of our Lord chaseth away sin S. Paul saith of hope that we are saved by it Rom. 8.24 Luke 7.47 Of love our Saviour saith Many sins are forgiven her for she loved much And that repentance is also necessary there is nothing more clear in the Scriptures By all which testimonies it remaines evident that although faith be the first disposition of the soule to iustification yet the others above-mentioned are also requisite Neither can there be any difficulty in this matter since it is as clear as the Sun that no man of a sinner can become the friend of God vnlesse he haue not only faith but also the fear love of God with hope in his mercy and repentance for sins To this purpose S. Augustin saith Aug de predest sanct cap. 7 Idem serm 22. de Verb. Dom fides prima datur ex qua caetera impetrantur That is faith is first given by which the rest are obtain'd And again the house of God is founded by Faith raised vp hy hope and perfected by Charity And as in this sense it is truly said that faith doth iustify to wit as a fundamentall radicall disposition to Iustification so it is no lesse true that fear hope love repentance do also iustify to witt as secondary dispositions proceeding from faith because these likwise dispose the soule fitly to receive the forme of iustice and to become the friend of God and the Scripture ascribes forgivenesse of sins Salvation or Iustification to them as it doth vnto faith For as our Saviour told S. Mary Magdalen that her faith had saved her Luke 7. Rom. 8. Iam. 2. so he said that many sins were forgiven her because she loved much and S. Paul saith we are saved by hope and S. Iames expresly that we are iustifyed by works not by faith only By which consideration it may be easily vnderstood what works S. Paul excludes from Iustification when he saith that a man is iustifyed by faith without the works of the law For he doth not exclude the works of grace but only the works of the law which are done by the strength of nature without the grace of God and do not proceed from faith but go before it Now it is certaine that such works as not proceeding from faith do not properly dispose and prepare the soule vnto Salvation Concil T r d sess 6. câ—p 8. For as the Councel of Trent teacheth faith is the foundation roote and beginning of all Salvation Iustification and is the first effect of Gods free grace in the Soule of man But the Apostle doth not exclude from iustification the works of grace which follow faith for they do iustify that is dispose the Soule vnto Iustification as faith it self doth and they proce d also from grace as faith proceeds from it and therefore are not the works of the law but the works of grace After this manner doth that great Doctour S. Augustin clearly reconcile these two places of S. Paul S. Iames. Aug. lib. 83. quaest 76. The sentences saith he of S. Paul S. Iames be not contrary one to another whâ—n one affirmeth that a man is iustifyed by faith without works the other saith that faith is vaine without works for S. Paul speaketh of works that go before faith and S. Iames of works that do follow faith These preparations disposiâ—ions being placed in the soule Iustification it self doth follow which is not only remission of sins but also sanctification and renovation of the inward man by the voluntary reception of the divine grace gifts But albeit Iustification followeth these dispositions of faith love repentance the rest yet it is altogether free proceeding from the mercy bounty of God without the desert of man For the Catholique Church professeth openly notwitstanding the Ministers strong calumnies to the contrary that no man by any faith or works can merit the grace of Iustification Concil Trid. sess 6. cap. 8. as the Councel of Trent teacheth in these words We are said to be freely iustifyed because none of those things which preceed Iustification whether faith or works doth merit the grace of Iustification Now this grace consisteth in two thing s to witt in Remission of sins and inward sanctification by the first the soule is changed purged from sin which is the filthinesse of the Soule and by the second it is adorned and beautifyed with grace which is the beauty of it and made to die vnto sin live vnto iustice But it must be diligently observed that the Catholiques do teach according to the Scriptures that in Iustification our sins are not so forgiven that they remaine in the Soule but they are
iustice of Christ but it must be internal iustice flowing from his merits and iustice that can quicken vs. This raising of one from the death of sin to the life of Iustice is called by the Catholiliques the first Iustification by which one of a sinner is made the friend of God And it is altogether free proceeding meerly from the grace favour of God without all works and merits of man Of this S. Paul speaks to the Romans Aug. de Spir. lit c 4 when he saith We conclude that man is iustifyed by faith without the works of the law Where S. Augustin vnderstands by the works of the law not only the works of the Ceremonial and Iudicial law but also of the Moral law which are done by the force of nature or by the insight of the law without the help of grace in Christ which help is not given except one haue first faith in Christ which is the roote of salvatioÌ„ first effect of the divin grace in our soules Therefore if man could not be iustifyed by these works of the law albeit he did them much lesse can he be iustifyed by these works when he breaketh the law as S. Paul proveth in the same epistle that both Iewes and Gentiles haue sinned and therefore stand in need of the mercy of God and consequently must be iustifyed by the faith grace of Christ Besids this first Iustification there is another which the Catholiques call the second Iustification by which one is not of impious made iust but of iust he is made more iust and of a friend made yet more intimate with God according to that in the Apocalypse Apocal. 22.1 Eccles 18.22 He that is iust let him be iustifyed even vnto death Of this Iustification are vnderstood the words of S. Iames when he saith That a man is iustifyed by works and not by faith only That is by works following after faith flowing from it for such works are not the works of the law that is they are not works done meerly by the force of nature or by the only knowledge of the law but they are the works of grace as faith it self is and by these works we are iustifyed and not by faith only This second Iustification is acquired by doing all works of iustice and piety by which a man being in the state of grace purchaseth a further augmentation of it S. Augustin brings S. Paul Aug lib. de gra lib. aeâ—b c 6. as an example of both these Iustifications For before his conversion he was found with no good merits but rather with many evil merits who was persecuting the Church and yet he obtain'd mercy Therefore he was not iustifyed by his works or by the deeds of the law but by the faith or grace of Christ But after his conversion first Iustification the same Apostle reckons out the good works he had done 2. Timoth 4.6 by which he had advanced in piety iustice I am even now saith he to be sacrificed and the time of my resolution is at hand I have fought a good fight I have consummate my course I have kept the faith Concerning the rest there is laid vp for me a crown of iustice which our Lord will render to me in that day a iust iudge Vpon which S. Augustin saith He reckons out now his good merites that after his good merits he might obtaine the crown who after evil merits did obtaine grace Take heed what followes There remaines to me a crown of iustice c. To whom could the iust iudge render the crown if he had not first as a merciful father given him grace And how had that been a crown of iustice if grace had not gone before which iustifyes the impious How could that haue been rendered as due Aug. ibid vt supra if the first had not been freely bestowed Thus S. Augustin By these reasons many other testimonies which were showen vnto me I was brought to vnderstand the Catholique doctrin concerning the nature of Iustification and therby I was made more sensible of the errous which are against it CHAP. XVII Of the Presbyterians three principall Errours concerning Iustification HAVING thus seen the truth of the ancient and Catholique doctrin I was moved to take special notice of three principall and most grosse errours maintain'd by the Presbyterians against it The first is that they do not only place the whole nature of Iustification in remission of sins but they likwise teach that although our sins be forgiven in Iustification yet they are not taken away but that they really remaine in the person iystified and are only covered and not imputed The second errour is that a man iustified hath no internal nor inherent iustice in him as being altogether defiled inwardly with sin but that he is only iust by the external iustice of Christ with which he is covered and which is imputed vnto him The third and last errour consists in this that they teach this external iustice of Christ is applyed vnto man by faith only and that not by a Christian or Catholique faith wherby one believes the articles of the Creed or such things as God hath revealed in Scripture but by a special faith as they call it wherby every one believes for certaine that his sins are forgiven him and that he is one of the predestinate The first errour to witt that sins remaine and are not taken away from the person iustified maintain'd by Calvin and the Presbyterians I found to be against cripture the vertue of Christs passion the efficacy of Baptisme S. Iohn Baptist calleth Christ the lamb of God that taketh away the sins of the world Iohn 1.29 Heb. 9.28 1 Iohn 1. ch 1. v 7. Acts 22.16 S. Paul saith that Christ was offered vp once to exhaust the sins of many And S. Iohn affirmeth that the blood of Christ cleanseth vs from all sins Ananias said to S. Paul Arise and be baptized and wash away thy sins If our sins be taken away as S. Iohn affirmeth how do they remaine as the Presbyterians believe If our sins be washed away and cleansed by the blood of Christ and by baptisme how can the filthinesse and blots of them remaine David saith to God Psalm 31.1 Wash me and I shall be whiter then snow But according to the Presbyterians he behoved to remaine as black as pitch and as filthie as the puddle even with all the washing that God would bestow vpon him Therefore this Presbyterian doctrin is against the Scriptures the vertue of Christs passion and the efficacy of baptisme and it is also clearly against the holy Fathers as we shall see shortly in the Triall of the Sacraments Against these clear authorities the Calvinists bring principally one place of Scripture whereon they found their errour and that is in the 31. Psalme where David saith Blessed are they whose iniquities are forgiven whose sins are covered I admired
confesse with thy mouth our Lord Iesus Rom. 10.9 and in thy hart believe that God raised him from the dead thou shalt be saved S. Iohn saith also These things are written Iohn 20.31 that ye may believe Iesus Christ is the Son of God and believing ye may have everlasting life Here is not a word of Calvins special faith and yet we see how Abraham others were iustifyed without it by believing these things which God had revealed Rom. 11.33 4. S. Paul esteem'd Predestination one of the most deep secrets of God crying out O the depth of the riches of the wisdome knowledge of God c. And yet every Calvinist will know this secret in relation to himself as if he were one of Gods privy Counsellers or God had particularly reveald it to him S. Augustin saith to the same purpose Aug. lib. de corraept gr c. 13. who of all the campany of the faithfull so long as he lives in this mortality can presume that he is in the number of the predestinate What would S. Augustin have said of the Presbyterians who do not only so presume but make it also the principal article of their faith and the very ground of their Iustification 5. This belief of the assurance of election is against the Scripture which sheweth that man knoweth not whether he be worthy love or hatred Eccles 9.1 Phil p. 2.12 and exhorts vs to work out our Salvation in fear and trembling and advertiseth him who stands to take head least he fall Lastly as this presumptuous belief openeth a wide gate to all sort of vice and banisheth the exercise of vertue true piety which might be easily shewed so the seeking this faith hath made diverse loose all hope and it hath proved pernicious to them both in soule body For experience hath proved that it hath made diverse to be troubled in Spirit and loose their wits and some to fall into despaire by putting violent hands in themselves as it did not long ago to a famous Covenanter in Aberdeen M. T. Mercer who drowned himself when he was esteem'd by the Ministers there to haue been at the very point of getting assurance of his election So that I have heard some of the old Protestant Ministers condemne much this iustifying faith of the Puritans Shel p. 36.38 And M. Shelford doth not stand to call it a private Fancie and a false faith and an enemy to all true vertue piety Therefore by Gods grace I do not intend to believe it much lesse to found my Salvation vpon it All the assurance that we can have here without Gods particular revelation is by hope in the divine goodnesse and mercy which hope is not only fufficient to comfort vs in this life but also it will not confound vs in the next if we strive here to do our dutie and have the love of God powred forth in our hearts Therefore it belongs to the vertue of hope and not to faith to apply the divine promises as the same M. Shelford doth acknowledge Besids all these authorities reasons a Catholique shew me that this doctrin of Iustification by faith only destroyeth it self For if we cannot be iustifyed by any works then we could not be iustifyed by faith since faith it self is a work according to these words of our Saviour This is the work of God that you beleeve in him whom he hath sent Therefore said he since we are iustifyed by faith which is not against the divine grace nor our free iustification because faith it self is a work of grace so we may be also Iustifyed by love hope and other works of grace without any derogation from the diuine grace He did further vrge and said either the faith by which the Calvinists say that men are iustifyed is a mortal sin or not If it be a deadly sin then they are iustifyed by sin which is impious to say If it be not a mortal sin then all our actions are not sins as Luther Calvin falsly teach The same Catholique shew me that to shun these inconveniences to which the doctrin of the Calvinists drives them they affirm that faith albeit it be a work yet it doth not iustify as a work of vertue but only as an Instrument to apprehend the iustice of Christ Calvin saith that Faith Cal. ib. 3. Instit. cap. 11. sect 7. Mel. in locis tit de bon oper although it be of no dignity nor price iustifyes vs bringing Christ as a pot filled with money enricheth a man Melanchton saith that iustifying faith is like a poore mans hand which he stretcheth forth to receive almes from a rich man And so at length this iustifying faith which the Presbyterians so much cry vp by the confession of Calvin is of no price nor dignity so that by him it is compared to a pot and by another great light to a scabbed mans ' hand and by both ther principles it is a sinfull instrument by which they will have all men to be iustifyed Whereby said the Catholique it may appeare that these men are no lesse enemies to faith then to works and that they destroy the goodnesse vertue of both Whereas the Catholiques do esteem faith to be an excellent vertue and the very roote foundation of our Iustification There was an other difficulty arising clearly from the Presbyterian doctrin with which the same Catholique did much presse me and some other Protestants who were present Either said he the Presbyterians who pretend to be assured of their electiō are purged cleansed from the filthines of their sins befor they can enter into heauen or they are not purged at all from them If they be not purged from them Then they cannot enter into that heavenly citie For S. Iohn saith There shall not enter into it any polluted thing That citie is described to be of pure gold and the foundations of it to be adorned with every precious stone Therefore the Citizens of it must also be pure and without spot And consequently if the Presbyterians be not purged from the filthinesse and sores of their sins which must not be only covered but really taken away cured and cleansed they cannot enter into heaven If they say that they must be purged from their sins and all filthinesse and blots taken from them before they can enter into heaven then they are either purged from their sins in this life or in the life to come Not in this because they teach that their sins are not taken away in this life but are only covered and the filthinesse of them remaines and as they live so they di◠in sins Not after this life for then they behoved to acknowledge a Purgatory which is against a principal article of their negative faith If they say their sins are taken away by death in the very instant of it Then since death is common to all men if death had that power
that many Catholiques have been stirred vp by the Presbyterian Ministers for feare of their Excommunications and the Confiscation of their Estates which followed therevpon to swear and subscribe the Covenant against the light of their Consciences as was well known to the said Ministers which may be seen above p. 414. and 15. And seing many Catholiques are solicitited by Sathan and the PRESBYTERIAN MINISTERS To swear subscribe receive their Sacraments against the clear light of their Consciences for IVST FEARES of the Ministerial CONFISCATIONS and lossing of their Estates 31 31 All these to whom God has made the light of Truth to shine ought to be thankfull for so great a benefit and never commit so great ingratitude as to abandon it for worldly respects How much more ought they to abhorre from taking the Covenant which makes even some Protestants hearts to stand which containes so many grosse vntruths as we have seen above which is not only a Denial but an Abiuration ioynd with horrible blasphemies of almost all the points of the Catholique faith We solemnly promise by the assistaÌ„ce of Gods grace that we shall never yeeld vnto such temptations nor be so ingrate after God has made the light of his truth to shine vnto vs who were living in the darknesse of Error as to abandon the Truth against our Consciences But rather shall continue constant in the profession of the same though it be with the losse of our Lives and Estates knowing that God Almighty is power full and Hoping that his goodnesse shall be willing to render vnto vs a hundred fold and life everlasting To which God of his infinit mercy bring vs. Amen THE PRESBYterian Covenant or Confession of Faith WEE all and every one of vs vnderwritten protest that after a a The Catholiques long diligeÌ„t search may appeare by the former Trial whereas the Covenanters vsed neither long nor due examination of their consciences as may be seen above pag. 411. LONG due examination of our own Consciences in matters of true false Religion we are now b b Catholiques who relie vpon the immoveable Pillar and ground of Truth to Witt the holy Catholique Church which never changes are fully satisfyed and assured of the Truth But Heretiques who quite this solid ground and follow the Private Spirit which is very inconstant let them pretend what they please can never have full assurance which evidently appeares by their continual changes new pretended lights See above pa. 425. THROVGHLY resolved of the Truth by the c c Christ promised that the Spirit of Truth should remaine in his Church for ever teach her all Truth Iohn 14.16 Iohn 16.13 And yet it is strange that every new heretique without Scripture appropriats this Spirit to himself against Scripture Christs clear promise denys the holy Spirit to the whole Church The same may be said also of their vain pretext of the word of God See above pag. 423. 424. word and Spirit of God And therefore we beleeve with our hearts confesse with our mouths subscribe with our hands and constantly affirme before God and the whole world that this only is the true Christian faith and Religion pleasing God and bringing Salvation to man which d d The true faith was revealed of old and from that time can never be hid But the Presbyterian faith has two contraâ—y qualities to witt it is now revealed and has lyen long hid as may be seen above p. 426. See also Math. 5.16.17 NOVV is by the mercy of God revealed to the world by the preaching of the blessed Evangel and received beleeved and defended by e e The true Church must be in all Nations as Esay foretells saying All Nations shall flow vnto it Esay 2.2 and Christ shew that repentance should be preached in his name vnto all Nations beginning at Hierusalem Luke 24.47 For this cause the true Church is called Catholique as being dispersed through All Nations as she is also Catholique for Time endureing in All Ages But Heresys are only in some few Nations or corners of the world and in these also they are not the same but full of diversity and contrariety which is manifestly verifyed of the Presbyterians Protestants See above ch 32. 34. Many notable Kirks Realmes but chiefly by the Kirk of Scotland the Kings Maiesty and the three Estates of this Realme as Gods f f As Gods Truth is Eternal so it cannot be hid Esay 62.6 But the Presbyterians pretended Eternal Truth has been too long hid ETERNAL Truth and only ground of our Salvation As more particularly is confessed in the Confession of our Faith stablished and publickly confirmed by sundry g g The approbations of all General Councels which are governed by the holy Ghost and which do never revoke their determinations by which the Catholique faith is approved and confirmed are a much more solid authority to confirme the Catholique religion then are the earthly courts of changeing Parliaments to establish any sort of the Protestant Religion We know by experience that there are nothing more changeable then Acts of Parliament See pag. 430. Acts of Parliament And now of a h h The Scottish Nation was converted to the faith an Christi 203. Leslaeus de Reb. gestis Scot. l. 1. p. 114. which is above 1400. yeares agoe during which time it remaind coÌ„staÌ„t in the Catholique faith except a little of late This indeed may be called a long time but the Presbyterians long time is only 20 years as may be known by calculation and as yet it is not a hundred LONG time hath been openly professed by the i i Since the conversion of King Donald the first Christian King there are reckoned above 80. Catholique Kings of this Nation as may be seen in our Histories whereas the Presbyterians had only one King to witt King Iames the 6. who subscrybed their Covenant in his younger yeares which he also disproved thereafter in the Conference at Hampton-Court Kings Maiesty and whole body of this Realme both in Burgh and Land To the which Confession and forme of Religion wee m m As it is evident that these who embrace the Catholique faith in Scotland where it is persecuted doe it willingly so it is manifestly known that many were constrained to take the Covenant and so did not willingly agree to it See above ch 4. p. 26. and sect 1. p. 417. VVILLINGLY agree as vnto Gods n n The Catholique faith is so vndoubted Truth that it is altogether vnalterable with the Catholiques But ths Protestant Faith cannot be vndoubted Truth seing it is so often altered by Protestants see p. 430. in fine VNDOVBTED Truth and Verity grounded only vpon his VVRITTEN word And therefore we abhorre and detest all contrarie Religion Doctrin But chiefly all kind of PAPISTRY in general and particular heads even as they are now damned and confuted by the
all men would be cleansed from sin and so all would be saved which is false If they say It is not death simply but death ioyn'd with faith that hath this power Why shall not also faith and life have the same power How can the Presbyterians without any ground in Scripture assigne that power to faith and death which they deny against Scripture to faith and the holy Sacraments and to the blood of Christ Death indeed may put an end to sin that one sin no more but it cannot take away sins already done or else death would be more powerfull according to that tenet then the blood of Christ the holy Sacraments which is not only a groundlesse fancy but also a great absurdity Out of which it followeth that either the Presbyterians must grant that they do not go to heaven which is very much against the assurance of their election or that they are purged from their sins after this life since they are not purged in it which is against their negative confession And so these who deny a a Purgatory for venial sins must grant a new and most dangerous Purgatory for mortal sins For my part I could never find a solid answer to this reason and therefore I leave it to the Presbyteries consideration But because this Catholique did trouble vs with this difficulty I thought to have entangled him as much with the words of Bellarmin whereof I had heard some Ministera often boast Did not Bellarmin said I after he had much laboured to prove Iustification by works in end conclude That it was most safe to put all our confidence in the only mercy of God What will become then of all your works and merits which such a great Champion of your Church doth renounce To which he answered that Bellarmins words fully related do clear the whole matter Bellar. lib. 5. de Iustif cap. 7. prop. 3. and shew the vanity of the Ministers pretences For thus he speaks By reason of the vncertainty of our proper Iustice and of the danger of our vaine glory it is most safe to put all our confidence in the only mercy favour of God Where he doth not deny neither good works nor merits but only affirmeth that for two reasons which he there toucheth that it is most safe not to rely vpon them but vpon the alone mercy of God Out of which the Ministers would make this false collection therefore we are not iustifyed by works Which is as ridiculous as if you would say The Protestants teach that it is most safe to rely vpon the mercy of God Therefore they are not iustifyed by faith If then the Protestants relying vpon the mercy of God taketh not away Iustification by faith why should not also the Catholiques relying on the same mercy not take away Iustification by works Bellarmin speaks so clearly in this matter that his meaning cannot be wrested without malice For he sheweth in the same place that David and other Saints had some confidence in their iustice and good works according to that in the 17. Psalme The Lord will render to me according to my iustice because I have kept his wayes The like he sheweth of Nehemias Ezechias and Ester And this they did with great humility But because such cōfidēce is dangerous to many by reason of pride vaine glory that may arise beside there are few who haue such merits or are sure to have them Therefore Bellarmin saith it is most safe to rely on the mercy of God whereof he gives this reason Either a man hath good works or he hath none but evil works If he hath no good but evil works then he is perniciously deceived who trusts in evil works for these are deceitfull riches as S. Bernard calls them If he hath good works he looseth nothing by not looking on them by putting his trust in the mercy of God alone for God lookes on them knowes them well and will not suffer them to passe without their due reward Thus Bellarmin Yea Concil Trid. sess 6. cap. 16. the Councel of Trent makes the like profession when it saith Although much be given to good works in the holy Scriptures c. Yet God forbid that a Christian should trust or glory in himself not in our Lord whose goodnesse is so great that he willeth these things to be our merits which are his own gifts The Ministers may collect out of these words by their Logique that the Councel of Trent yea and that all Papists are Protestants But they will not distinguish between the necessity of good works and confiding in them which are very different At least all moderat Protestants may know by this open profession the falshood of that calumny which is often beaten into their eares to witt that all Papists presume in their merits S. Augustin sheweth that there are two gulfs in this matter one vpon either hand and that the truth is a direct way in the middle Presumption of iustice or good works is the gulf vpon the one hand and negligence of good works is the precipice on the other But the earnest care of good works and piety accompanyed with humility is the safe way in the middle Thus ended the Catholique to the good satisfaction of some Protestants who were present To conclude this matter wherein I have stayed longer by reason of the Ministers specious pretences of great advantage in it I can not believe any more Iustification by faith only as the principal article of my religion because it is not in Sctipture because it is expresly against Scripture against the holy Fathers because it is an ancient heresy condemned in Simon Magus Eunomius because the Presbyteriās iustifying faith is not a true Catholique faith having the divin reveal'd truth for its obiect as these he retiques required but is a private fancy a false faith Shelf aboue as it is acknowledged by some Protestāts having for its obiect humane presumption Because it makes Christ a most imperfect Physician and either debarreth man from the kingdome of heaven into which he cannot enter with the filthinesse of his sins or exposeth him after this life to a most dangerous purgation Because it breeds neglect of all piety and good works and opens a wide gate to all sort of vice In a word albeit the Ministers bragged much of this article yet I found they had never lesse reason if we will stand to the iudgment of the Scriptures Fathers which God willing I ever intend to prefer to their fancies and to their Philosophical distinctions or rather confusions to which they are forced to run that they may lurk in their obscurities when they are beaten out of the Scriptures in which at first they pretended to be impregnably setled It is sufficient for me that the Scripture expresly saith that a man is iustifyed by works and not by faith only Which is the contradiction of the Presbyterians faith and
the Church The Catholique Church saith he fighting against all heresies may be opposed but cannot be overcome all heresies have gone out of her as vnprofitable twigges cut off from the vine but she remaines in her roote in her vine in her charitie the gates of hell cannot pervaile against her Christ promised also his perpetu l assistance vnto the Pastors of his Church Math. 28. ver vlt. Behold said he I am with you alway even vnto the consummation of the world Which place both S. Augustin and S. Hierome do bring to prove the same truth The first introduceth the Church speaking thus to Christ Shew vnto me the fewnesse of my dayes ug conc 2. in psal 101. how long shall I be in this world Shew this vnto me for those who say she was but now is not the Church hath made Apostasy and perished from all nations And he declared vnto me Behold I am with you alway even vnto consummation of the world S. Hierome saith that Christ Hier. in cap. vlt. Matth. by these words shews there should be alwayes some faithfull people in this world that he should never separate himself from them I passe by many more places of Scripture which is so evident for the perpetuity of Christs Church that S. Augustin said against the Donatists who denyed it Avg. pref in 2. expos psa 21. and affirmed the Church had perished They mock Christ in a matter which is evident in a matter where no man can say I did not understand This truth is not only evident in Scriptures and Fathers but it is also acknowledged by all Protestants whose minds are best knowne by their Confessions of faith which ought to be of more authority amongst them then the testimonies of their private writers Conf. Augu. c. 7. Saxoni ca c. 12. Helvetic c. 17 The confessions of Ausburg of Saxonie of the Suizers do not only affirm that the Church must still continue vnto the end of the world but they prove it by the expresse Scriptures above cited The Authors of our first Scottish Confession professe that they beleeve as firmely the perpetuity of the Church as they beleeve the mysterie of the Trinity 1. Scottish Conf. article 16. Confes Vvest ch 25. n. 5. for thus they speak As we beleeve in God the Father Son and holy Ghost so we do most earnestly beleeve that from the beginning there hath been now is and to the end of the world shall be a Church The new Confession at Westminster professeth the same truth And so do also Luther Calvin as we shall see presently Now the contrarie doctrin to witt that the Church of Christ did perish or can perish is censured both by Catholiques Protestants as a most damnable errour iniurious to God against the clear Scriptures S. Aug. testimonie shall suffice for the First For against the Donatists who defended the like error and said But that Church which was of all Nations is no more Aug. in ps 101. she hath perished he subioyneth this censure This they say who are not in her O impudent speech And after ward This voice so damnable so detestable so full of presumption falshood which is sustained with no truth enlightned with no wisdome seasoned with no salt vaine rash heady pernitious the holy Ghost foresaw By the great severity of this censure may be knowne the abominable falshood of that opinion Neither is the iudgment of Caluin against that error lesse severe For writing against Servetus who defended it and who was burnt by his order at Geneva he saith I did not touch that long banishment of the Church from the earth Cal. tract Theolin refvtatione errorum Serveti p. 762. which he faineth wherein he plainly accuseth God of a lie And afterward he maketh this profession But we indeed confesse that the Church was put in glorious places otherwise God would have lied who promised that he should alwayes have some people so long as the Sun and Moone shall shine in the firmament We know what the prophets do every where teftifie of the eternall kingdome of Christ The reason of these great censures is very evident For 1. there is nothing so often and so clearly promised in the Scriptures as the perpetuitie of the Church of Christ If then notwithstanding these clear promises the Church might perish then all the other mysteries reveal'd in Scripture might be denyed then it would follow that God were a liar as Calvin reasoneth against Servetus 2. If the Church could perish then that article of the Apostles Creed I believe the holy Catholique Church would be false and therefore none could believe truely that to be which had no being This reason is brought by Luther 3. It would follow that men could not be saved Luth. tom 7. de votis verae Ecclesiae f. 148. Conf. Vvest cap. 25. n. 2. for out of the true Church there is no ordinarie possibility of Salvation as our new Confession of faith acknowledgeth Now what could be more against the goodnesse mercy of God what more iniurious to the merits of Christs passion then to take away the means of Salvation which would be clearly taken away if the Church did perish By all which may be seen that the perpetuity of Christs Church is not only clearly contayn'd in the Scriptures holy Fathers but also that it 's granted by Protestants proved by their reasons and that the contrarie opinion to witt that the Church can perish is censured both by Catholiques Protestants as a most pernicious damnable Error Thus spake the Catholique I was so satisfied of the truth of this principle that I desired no more for the evidence of it and I professed if by it the Protestant Church were proved not to be the true Church that it could not be denyed but Protestants were convinced not only by a clear truth but also by their own principles But to perform this the better the same Catholique shew me that it was necessarie to lay down an other principle to witt the definition or description of a Protestant Church And although said he this be difficult by reason that Protestants are very inconstant and changeable in their doctrin which is the essence of a Church so that the definition which will serve them this yeare may perhaps not fit them the next for which cause some have affirmed that it 's as hard to find out a definition which will alwayes agree to them as to paint Proteus or make a fit coate for the Moone yet notwithstanding these difficulties a general notion may be had of them and the best appear's to be that which is taken from their Confessions of faith So that the Protestant Church of Scotland may be described to be a Society of people beleeving the whole articles of the Scottish Confession And other Protestāt Churches as of Englād France c. may be described after the same manner by
of them of some excellent privilege For they spoile God of his goodnesse by making him the Author of sin Christ of his merits by denying he dyed for all and the holy Trinity of Glory They spoile the Angels and the Saints of their felicity and of all respect and reverence from men They rob the Church of the continual assistance of the Holy Ghost Man of his free-will the living of the prayers of the Saints and the faithfull departed of the suffrages of the living They rob the Sacraments of Grace and the Commandments of obedience Yea what have they left vntouched in the Church They have taken away many books of the Scriptures almost all the Sacraments all Traditions Priesthood Sacrifice Vowes set Fasts Festival Dayes Altars Reliques Holy Images all Monuments of Piety all the antient Ecclesiastical Lawes all Order and Disciplin all Comlinesse and beauty from the House of God They have abolished the Apostolique Government denyed the Apostles Creed subverted the Divine Commandments and abiured all the Evangelical Counsels and many more points have they destroyed as we shall see in the progresse of the Covenant so that never any heresy deserved more the title of Destroyer never any heretical Confession of Faith deserved so much the Title of the Negation of Faith as the Covenant For never any heresy or negative Confession denyed so many points of the Catholique faith and so overturn'd the Christian Religion both in doctrin disciplin in all the Monuments and helps of Piety As the matter of the Covenant is very large containing so many points of the Catholique Faith which it deny's so the manner how it doth renounce them which is as it were the life and forme of the Covenant is very considerable For it doth not only deny these articles but it detests and abiures them yea and blasphemes them adding a blasphemous Epithet almost to every point For thus it speaks We renounce and detest the Vsurped authority of the Roman Anti-Christ his wicked Hierarchie his Devilish Masse Blasphemous Priesthood Profane Sacrifice Bastard Sacraments Doubtsome Faith Desperat Repentance c. Behold said the Catholique to me what a Rapsodie of lies and calumnies against manifest sense and experience against the ancient faith and true religion was fathered vpon God the Author of truth and was called his Covenant Behold what a blasphemous Negation of the Faith was entitled the Confession of Faith Behold what a monstrous Idol of lies execrations blasphemies the Covenanters did so highly honour reverence as if it had been Gods vndoubted truth and not only did Idolatrize it themselv's but with furious zeal and rigour enforced others to adore it against their Consciences S. Cyptian affirmes that the Devil Cypr. de simâ—l Praelator Hieron in EsaiaÌ„ c. 21. in place of the old Pagan Idols has invented the deceits of Errors Heresies and S. Hierom saith that all Heretiques are Idolaters adoring their own fictions and imaginatio s as divin truths According to this doctrine if the Covenant containe heresies as we shall see it containes not a few the Covenanters have been great idolaters The old Pagans did indeed adore false Gods and the works of their own hands but never any carying the name o Chr stians did more Idolatrize the fancies of their own braines then the Covenanters have done The prosperity of the Covenant for a time did blind many but now the Visitation which God has sent vpon it has opened the ey 's of a great part so that the Covenant which was before the obiect of their greatest reverence respect is now become the subiect of their laughter sport The Prophet Ieremy foretells that these miseries should befalls to all Idols They are vain things Ieremy 10.15 Hieron â—u hunc loâ—um saith he and a work worthy to be laughed at in time of their Visitation they shall perish Which words S. Hierom applies excellently to Heresies Who would not laugh saith he when he considers the Idols of Heretiques c. Heresies prevaile only for a time that these who are chosen may be made manifest and be approved But when the Visitation of God comes and his eys do behold their fooleries then all are quyet and siâ—e it And so now is the Covenant silent and fallen asleep But enough for our intended brevity of the false Titles of the Covenant and of the grosse vntruths in it against sense We shall now run brieflâ— through the Spiritual vntruths of it against Faith SECTION III. Of the Covenantes vain pretext of the word and Spirit of God and of the marks by which they describe their Relâ—gion THAT this matter may proceed more clearly we shall set down in order the words of the Covenant and then subioyn the Observations we made vpon them The Preface then of it goes thus Covenant Wee all and every one of vs vnderwritten protest that after long due examination of our Consciences in matters of true false religion Wee are now throughly resolved of the truth by the word Spirit of God And therefore we beleeve with our hearts confesse with our mouths subscribe with our hands and constantly affirme before God the whole world that this only is the true Christian faith and Religion pleasing God and bringing salvation to man which now is by tho mercy of God revealed to the world by the preaching of the blessed Evangel and received beleeved and defended by many and sundry notable Kirks Realms but chiefly by the Kirk of Scotland the Kings Maiesty and the three Estates of this Realm as Gods eternal Truth and only ground of our Salvation as more particularlâ— is confessed in the Confession of our faith established and publickly confirmed by Sundry Acts of Parliament and now of a long time hath been openly professed by the Kings Maiesty and whole body of this Realm both in Burgh and Land To the which Confession and forme of Religion we willingly agree in our Consciences in all points as vnto Gods vndoubted Truth and Verity grounded only vpon his written word To passe by the first sensible vntruth about the long and due examination of their consciences which was lately touched they pretend next that they are fully perswaded of the truth of their Religion by the word and Spirit of God But this is no new song neither is it only peculiar to them All sects although never so monstrous which receiv'd the Scriptures have made and do make the same pretexts And this they must all do or else they would get few followers But that the Covenanters make this pretext as falsly as any other sects is very evident For first they falsly pretend to be perswaded of the truth of their Religion by the word of God seing they beleeve diverse points as principal articles of their religion which are expresly against the word of God Which may be shown by many Instances but we shall be content with two or three The Covenanters beleeve as