vnto a Diuels faith when it is naked and voyde of good workes in two points First in both there is a perfect knowledge of all thinges reuealed Secondly this knowledge shall not stead them any whit but only serue vnto their greater condemnation because that knowing the will of their master they did it not And in this respect S. Iames compareth them together Now there are many points wherein these faithes doe differ but this one is principall That Christians out of a goodly and deuoute affection doe willingly submitte their vnderstanding vnto the rules of faith beleeuing thinges aboue humane reason yea such as seeme sometimes contrary to it But the Diuell against his will beleeues all that God hath reuealed Because by his naturall capacity he knowes that God can teach nor testifie any vntruth Againe that faith may be without charity is proued out of these wordes of the same second Chapter Euer as the body without the spirit is dead so also faith without workes is dead Hence thus I argue albeit the body be dead without the soule yet is it a true naturall body in it selfe euen so faith is perfect in the kinde of faith although without charity it auayle not to life euerlasting Lastly in true reason it is manifest that faith may be without charity for they haue seuerall seates in the soule one being in the will and the other in the vnderstanding they haue distinct objectes faith respecting the truth of God and charity the goodnes of God Neither doth faith necessarily suppose charity as charity doth faith for we cannot loue him of whom we neuer heard Neither yet doth charity naturaly flow out of faith but by due consideration of the goodnes of God and of his benefits and loue towardes vs into which good deuout considerations few men doe enter in comparison of them who are led into the broad way of iniquity through their inordinate passiōs This according to the truth yet more different in the Protestants opinion for faith laies hold on Christs righteous receiues that in But charity can receiue nothing in Pag. 85. as M. P. witnesseth But giues it selfe forth in al duties of the first second table Now sir if they could not apply vnto themselues Christs righteousnes without fulfilling all duties of the first second table they should neuer apply it to them for they hold it impossible to fulfill all those duties so that this necessary lincking of charity with faith maketh their saluation not only very euill assured but altogither impossible for charity is the fulnes of the law which they hold impossible then if the assurance of their saluation Rom. 12. must needes be joyned with such an impossibility they may assure themselues that by that faith they can neuer come to saluation Let vs annex vnto these playne authorities of holy Scripture one euident testimony of Antiquity That most incorrupt judge S. Augustine saith flatly Lib. 15. de trin c. 17. Con crescen lib. 1. cap. 29. That faith may well he without Charity but it cannot profit vs without Charity And That one God is worshipped sometimes out of the Church but that vnskilfully yet is it he Also that one faith is had without charity and that also out of the Church neither therefore is not faith For there is one God one Faith one Baptisme one immaculate Catholike Church in which God is not serued only but in which only he is trulie serued neither in which alone faith is kept but in which only faith is kept with charity So that faith and that only true faith of which the Apostle speaketh Ephes 4. One God one faith may be and is in many without charity The Protestants bolde asseuerations that they cannot be parted are great but their proofes very slender and scarce worth the disproouing THAT FAITH MAY BE WITHOVT GOOD WORKES 1. Tim. 5. THE first He that hath not care of his owne hath denied his faith therefore faith includeth that good worke of prouiding for our owne Answ That faith there seemes to signifie not that faith whereby we beleeue all thinges reuealed or the Protestants the certainty of their saluation but for fidelity and faithfull performance of that which we haue promised in Baptisme which is to keepe all Gods commaundements one of the which is to prouide for our children and for them that wee haue charge of so that he who hath no such care ouer his owne charge hath denyed his faith that is violed his promise in Baptisme There is also another ordinary answere supposing faith to be taken there for the Christian beleefe to witte that one may deny his faith two wayes either in flatte denying any article of faith or by doing some thing that is contrary to the doctrine of our faith Now he that hath no care of his owne doth not deny any article of his faith but committeth a fact contrary to the doctrine of his faith so that not faith but the doctrine of faith or our promise in Baptisme includeth good workes Ioh. 6. 2 There are among you that beleeue not for he knewe who beleeued and who was to betray him Opposing treason to faith as if he had said faith conteyned in it selfe fidelity This Argument is farre fetched and little worth For albeit faith hath not fidelity and loue alwaies necessarily joyned with it yet falling from faith may well drawe after it hatred and treason yea ordinarely wickednes goeth before falling from faith and is the cause of it which was Iudas case whome our Sauiour there taxed for he blinded with couetuousnes did not beleeue Christs Doctrine of the blessed Sacrament and by incredulity opened the diuell a high way to his hart to negotiate treason in it 3. They object that Who saith he knowes God and doth not keepe his commaundements is a lyar 1. Ioh. 2. Answere He is then a lyar in graine who professing the only true knowledge of God yet blusheth not to say that it is impossible to keepe his commaundements but to the objection knowing God in that place is taken for louing of God as I knowe yee not that is I loue you not Math. 7. 25. Psal 1. Ioh. 14. Our Lord knowes the way of the just that is approues it loues it so he that knowes God kepes his commaundements as Christ himselfe testifieth If any loue me he will keepe my word And he that loueth me not will not keepe my wordes Lastly they say with S. Paul That the iust man liueth by faith But if faith giue life then it cannot be without charity Answere That faith in a just man is not without hope and charity by all which conjoyned he liueth and not by faith alone But faith is in a sinnefull and vnjust man without charity who holding fast his former beleefe doth in transgressing Gods commaundements breake the bandes of charity And so it remaynes most certayne that faith may be and too too
A REFORMATION OF A CATHOLIKE DEFORMED BY M.W. PERKINS WHEREIN THE CHIEFE CONTROVERSIES IN RELIGION ARE METHODICALLY and learnedly handled Made by D.B.P. THE FORMER PART Take yee great heede of false Prophets which come to you in the cloathing of sheepe but inwardly are rauening Wolues By their fruits you shall knowe them MATH 7.15 Printed with Priuiledge 1604. TO THE MOST PVISSANT PRVDENT AND RENOWMED PRINCE IAMES THE FIRST BY THE GRACE OF GOD KING OF ENGLAND SCOTLAND FRANCE AND IREland Defendor of the Faith c. MOST GRATIOVS AND DREAD SOVERAIGNE Albeit my slender skill cannot afforde any discourse worthy the view of your Excellency neither my deadded and daylie interrupted and persecuted studies will giue me leaue to accomplish that litle which otherwise I might vndertake and performe Yet being enboldened both by your high Clemency and Gratious fauour euer shewed vnto all good litterature especially concerning diuinitie also vrged by mine owne bounden duetie and particular affection I presume to present vnto your highnes this shorte ensaying treatise For your exceeding Clemency mildenesse and rare modestie in the most eminent estate of so mighty a Monarche as it cannot but winne vnto your great loue in the hartes of all considerate Subjects so on the other side doth it encourage them confidently to open their mindes and in dutifull manner to vnfolde themselues vnto their so louing and affable a Soueraigne And whereas to the no vulgare prayse of your Majesties pietie you haue made open and often profession of your Vigilancie and care to aduaunce the diuine honour of our Sauiour Christ and his most sacred Religion Then what faithfull Christian should stagger or feare to lay open and deliuer publikely that which he assureth himselfe to be very expedient necessary and agreeable towardes the furnishing and setting forward of so heauenly a worke Moreouer if I your Majesties poore subject haue by studie at home and trauaile abroade attayned vnto any small talent of learning and knowledge to whome is the vse and fruit thereof more due then vnto my so gratious and withall so learned a Liege Finally for a proofe of my sincerity affection and dutifull loue towardes your Majestie this may I justly say that in time of vncertaine fortune when assured friends are most certainely tried I both suffered disgrace hinderance for it being stiled in Print A Scotist in faction therein farther employing my penne in A two-folde discourse which I hope hath beene presented to the viewe of your Majestie the one conteyning a defence of your Highnes honour the other of your title and interest of the Crowne of England And if then my zeale and loue of truth and obligation to your Majesty drewe me out of the compasse of mine owne profession to treate of lawe courses I trust your benigne Grace will now licence me out of the same fountaine of feruencie and like zeale vnto Gods truth no lesse respecting your Majesties eternall honour and heauenly inheritance something to say in matters of diuinity hauing beene the best part of my studie for more then thrise seauen yeares Whereinto I may conueniently enter with that golden sentence with which your Majestie beganne the Conference holden in Ianuary last betweene certaine of your subjects about some controuersie in Religion A loue principium Apoc. cap. 1.8 or conformable to that in holy writte I am Alpha and Omega that is The beginning and the end saith our Lord And applying it vnto Princes I may be bolde to say that nothing is more expedient and necessary for Kinges nothing more honourable and of better assurance for their estate then that in the very beginning of their raigne they take especiall order that the supreame and most puissant Monarch of heauen and earth be purely and vprightly serued aswell in their owne exemplare liues as throughout their Dominions For of Almighty God his meere bountie and great grace they receiue and holde their Diadems and Princelie Scepters and cannot possesse and enjoy them their mighty Forces and most prudent Counsailes notwithstanding one day longer then during his diuine will and pleasure Which that wise King witnesseth Prouerb 4 speaking in the person of Gods wisedome Per me Reges regnant By me Kinges doe raigne And Nabuchodonozer sometime King of Babilon Dan. 4. was turned out to grase with beastes for seauen yeares and made to knowe and confesse that the highest doth commaund ouer the Kingdomes of men and disposeth of them as pleaseth his diuine wisedome But I neede not stande vpon this point being so well knowne and duely confessed by your Majestie But sithens there be in this our most miserable age great diuersities of Religions and but one only wherewith God is truely serued and pleased as saith the Apostle One body one Spirit Ephes 4. as you are called into one hope of your vocation one Lord one Faith one Baptisme My most humble suite and supplication to your high Majestie is that you to your eternall good will embrace maintayne and set forth that only true Catholike and Apostolike faith wherein all your most royall progenitors liued and died or if you cannot be wonne so soone to alter that Religion in which it hath beene your misfortune to haue beene bredde and brought vp That then in the meane season you will not so heauely persecute the sincere professors of the other Very many vrgent and forcible reasons might be produced in fauour and defence of the Catholike Roman Religion whereof diuers haue bin in most learned treatises tendered to your Majestie already Wherefore I will only touch three two of them chosen out of the subject of this booke The third selected from a sentence of your Majesties recorded in the aforesaid Conference And because that argument is as most sensible so best assured which proceedeth from a principle that is either euident in it selfe or else graunted and confessed for true My first proofe shall be grounded vpon that your Majesties owne resolute and constant opinion as it appeareth in the said conference to witte Pag. 75. That no Church ought farther to seperate it selfe from the Church of Rome either in doctrine or ceremonie then shee hath departed from her selfe when shee was in her flourishing and best estate From whence I deduce this reason The principall Pillers of the Church of Rome in her most flourishing estate taught in all pointes of Religion the same Doctrine that shee now holdeth and teacheth and in expresse tearmes condemneth for errour and heresie most of those Articles which the Protestants esteeme to be the principall parts of their reformed Gospell Therefore if your Majestie will resolutelie embrace and constantly defend that doctrine which the Roman Church maintayned in her most flourishing estate you must forsake the Protestant and take the Catholike into your Princely protection To demonstrate vnto your Majestie that we now holde in all points the very same Doctrine which the most approued auncient Doctors and holy Fathers held and deliuered
Baptisme commonly called Concupiscence was neuer a sinne properly but onely the materiall part of sinne the formall and principall part of it consisting in the depriuation of Originall iustice and a voluntary auersion from the lawe of GOD the which is cured by the Grace of GOD giuen to the baptised and so that which was principall in Originall sinne doth not remayne in the regenerate neither doth that which remayneth make the person to sinne which was the second point vnlesse he willingly consent vnto it as hath beene proued heretofore it allureth intiseth him to sinne but hath not power to constrayne him to it as M. PERKINS also himselfe before confessed Nowe to the third and intangleth him in the punishment of sinne howe doth Originall sinne intangle the regenerate in the punishment of sinne If all the guiltines of it be remoued from his person as you taught before in our Consent Mendacem memorem esse oportet Either confesse that the guilt of Originall sinne is not taken away from the regenerate or else you must vnsay this that it intangleth him in the punishment of sinne nowe to the last clause that the reliques of Originall sinne make a man miserable a man may be called wreatched and miserable in that he is in disgrace with God and so subject to his heauy displeasure and that which maketh him miserable in this sence is sinne but S. Paul taketh not the word so here but for an vnhappy man exposed to the danger of sinne and to all the miseries of this world from which we should haue beene exempted had it not beene for Originall sinne after which sort he vseth the same word 1. Cor. 15. If in this life onely we were hoping in Christ we were more miserable then all men not that the good Christians were farthest out of Gods fauour and more sinnefull then other men but that they had fewest worldly comforts and the greatest crosses and thus much in confutation of that formall argument Now to the second Infantes Baptised die the bodely death before they come to the yeares of discretion but there is not in them anie other cause of death besides Originall sinne for they haue no actuall sinne Rom. 5. Rom. 5. and death is the wages of sinne as the Apostle saith death entred into the world by sinne Answere The cause of the death of such Innocentes is either the distemperature of their bodies or externall violence and God who freely bestowed their liues vpon them may when it pleaseth him as freely take their liues from them especially when he meanes to recompence them with the happy exchaunge of life euerlasting True it is that if our first parentes had not sinned no man should haue died but haue beene both long preserued in Paradise by the fruit of the wood of life and finally translated without death into the Kingdome of heauen and therefore is it said most truely of S. Paul death entred into the world by sinne Rom. 5. But the other place Rom. 6. the wages of sinne is death is fouly abused for the Apostle there by death vnderstandeth eternall damnation as appeareth by the opposition of it to life euerlasting and by sinne there meaneth not Originall but Actuall sinne such as the Romans committed in their infidely the wagis where of if they had not repented them had bin hell fire now to inferre that Innocents are punished with corporall death for Originall sinne remayning in them because that eternall death is the due hire of Actuall sinne is either to shewe great wante of judgement or else very strangelie to preuert the wordes of Holy scripture Let this also not be forgotten that he himselfe acknowledged in our Consent that the punishment of Originall sinne was taken away in Baptisme from the regenerate howe then doth he here say that he doth die the death for it M. PERKINS third reason That which lusteth against the spirite and by lusting tempteth and in tempting intiseth and draweth the hart to sinne is for nature sinne it selfe but concupiscence in the regenerate is such ergo Answere The first proposition is not true for not euery thing that intiseth vs to sinne is sinne or else the Apple that allured Eue to sinne had beene by nature sinne and euery thing in this world one way or an other tempteth vs to sinne according vnto that of S. Iohn All that is in the world 1. Epl. 2. is the Concupiscence of the flesh and the Concupiscence of the eyes and Pride of life So that it is very grosse to say that euery thing which allureth to sinne is sinne it selfe and as wide is it from all morall wisedome to affirme that the first motions of our passions be sins For euen the very heathen Philosophers could distinguish betweene sodaine passions of the minde and vices teaching that passions may be bridled by the vnderstanding and brought by due ordering of them into the ring of reason and so made vertues rather then vices And that same text which M. PERKINS bringeth to perswade these temptations to be sinnes proues the quite contrary God tempteth no man but euerie man is tempted Iacob 1. when he is drawen away by his owne concupiscence and is allured afterward when concupiscence hath conceaued it bringeth forth sinne Marke the wordes well First Concupiscence tempteth and allureth by some euill motion but that is no sinne vntill afterward it doe conceiue that is obtayne some liking of our will in giuing eare to it and not expelling it so speedely as we ought to doe the suggestion of such an enemie the which that most deepe Doctor Saint Augustine sifteth out very profoundly in these wordes Lib. 6. in Iul. cap. 5. When the Apostle Saint Iames saith euery man is tempted being drawne away and allured by his Concupiscence and afterward Concupiscence when it hath conceiued bringeth forth sinne Trulie in these wordes the thing brought forth is distinguished from that which bringeth it forth The damme is concupiscence the fole is sinne But concupiscence doth not bring sinne forth vnlesse it conceiue so then it is not sinne of it selfe and it conceiueth not vnlesse it drawe vs that is vnlesse it obtayne the consent of our will to commit euill The like exposition of the same place and the difference betweene the pleasure tempting that runneth before and the sinne which followeth after Vnlesse we resist manfully may be seene in S. Cirill Lib. 4. in Iohan. ca. â—1 so that by the iudgement of the most learned auncient Fathers that text of S. Iames cited by M. PERKINS to proue concupiscence to be sinne disputeth it very soundly to that reason of his Such as the fruit is such is the Tree I answere that not concupiscence but the will of man is the Tree which bringeth forth either good or badde fruit according vnto the disposition of it concupiscence is onely an intiser vnto badde Lib. 5 con Iulianum cap. 3. But S. Augustine saith That concupiscence
yet not being sure of my loue towardes him I am not assured of saluation for as S. Iohn testifieth He that loueth not abideth in death 1. Iohn 3. So I answere to the second article named by M. PERKINS that is I beleeue that God of his infinite mercie through the merits of Christs passion doth pardon all those who being hartely sorry for their sinnes doe humbly confesse them and fully purpose to leade a newe life that I my selfe am such a one I doe verely hope because I haue as farreforth as I could to my knowledge performed those thinges which God requires of me but because I am but a fraile creature and may perhaps not haue done all that so well as I ought or am not so well assured of that which by Gods helpe I haue done I can not beleeue it for in matter of faith as you shall heare shortly there can be no feare or doubt The like answere is giuen to the article of life euerlasting I beleeue that I shall haue life euerlasting Math. 19. if I fulfill that which our Sauiour taught the younge man demaunding what he must doe to haue life euerlasting to witte if I keepe all Gods commaundements but because I am not assured that I shall so doe yea the Protestants though falsely assure vs that no man by any helpe of Gods grace can so doe I remayne in feare But saieth M. PERKINS the Diuell may so beleeue the articles of the creede vnlesse we doe apply those articles to our selues First I say the Diuell knowes to be true all that we doe beleeue and therefore are said by Saint Iames to beleeue but they want a necessarie condition of faith that is a Godly and deuout submission of their vnderstanding vnto the obedience of faith and so haue no faith to speake properly Againe they trust not in God for saluation nor indeuour not any manner of way to obtayne saluation as Christians doe and so there is greate difference betweene their beleefe in the articles of the creede and ours M. PERKINS in his first exception grauntes Pag. 54. That commonly men doe not beleeue their saluation as infallibly as they doe the articles of the faith yet saith he some speciall men doe Whereof I inferre by his owne confession that our particular saluation is not to be beleeued by faith for whatsoeuer we beleeue by faith is as infallible as the word of God which assureth vs of it Then if the common sort of the faithfull doe not beleeue their saluation to be as infallible as the articles of our creede yea as Gods owne word they are not by faith assured of it Now that some speciall good men either by reuelation from God or by long exercise of a vertuous life haue a great certainty of their saluation we willingly confesse but that certainty doth rather belong to a well grounded hope then to an ordinary faith The third reason for the Catholikes is that we are bidden to pray daily for the remission of our sinnes Mat. 6. But that were needelesse if we were before assured both of pardon and saluation M. PERKINS answereth First that we pray daily for the remission of new sinnes committed that day Be it so What needes that if we were before assured of pardon Marry saith he because our assurance was but weake and small our prayer is to encrease our assurance Good Sir doe you not see how you ouerthrowe your selfe If your assurance be but weake and small it is not the assurance of faith which is as great and as strong as the truth of God We giue God thankes for those giftes which we haue receaued at his bountifull handes and desire him to encrease or continue them if they may be lost But to pray to God to giue vs those thinges we are assured of by faith is as fond and friuolous as to pray him to make Christ our Lord to be his Sonne or that there may be life euerlasting to his Saints in heauen of which they are in full and assured possession And so these three Arguments by M. PERKINS propounded here for vs are verie substantiall and sufficient to assure euery good Christian that he may well hope for saluation doeing his dutie but may not without great presumption assure him by faith of it To these I will adde two or three others which M. PERKINS afterwardes seekes to salue by his exceptions as he tearmes them To his first exception I haue answered before The second I will put last for orders sake and answere to the third first which is Pag. 56. The Catholikes say we are indeede to beleeue our saluation on Gods part who is desirous of all mens saluation very rich in mercy and able to saue vs but our feare riseth in regard of our selues because the promises of remission of sinnes depend vpon our true repentance Luke 13. Vnlesse you doe penance ye shall all perish And the promises of saluation is made vpon condition of keeping Gods commandements Mat. 19. 2. Tim. 2. If thou wilt enter into life keepe the commandements Againe No man shall be crowned except he combat lawfully Now we not knowing whether we shall well performe these thinges required by God at our handes haue iust cause to feare lest God do not on his part performe that which he promiseth vpon such conditions To this M. PERKINS answereth That for faith and true repentance euery man that hath them knoweth well that he hath them To which I reply that for faith being rightly taken it may be knowne of the party that hath it because it is a light of the vnderstanding and so being like a lampe may be easely seene but true repentance requires besides faith both hope and charitie which are seated in the darke corners of the will and can not by faith be seene in themselues but are knowne by their effects which being also vncertayne doe make but conjectures and a probable opinion so that place of S. Paul may be omitted where he saith 2. Cor. 13. Proue your selues whether you be in faith or no. Because we accord that it may be tryed by vs whether we haue faith or no although I knowe well that S. Paules wordes carry a farre different sence But let that passe as impertinent To the other That we haue receiued the spirit which is of God 1. Cor. 2.12 that we might know the thinges which are giuen of God What thinges these are which the spirit reuealeth to vs S. Paul teacheth in the same place That which the eye hath not seene nor eare hath heard c. God hath prepared for them that loue him but to vs God hath reuealed by his spirit All this is true but who they be that shall attayne to that blessed Banquet by God so prepared God onely knoweth by his spirit reuealeth it to very fewe And will you learne out of S. Ierome that auncient Doctor the cause why In 3. caput Ione
Peters faith so much magnified by the auncient Fathers and highlie rewarded by our Sauiour was it any other Then that our Sauiour was Christ Math. 16 the Sonne of the liuing God And briefly let S. Iohn that great secretarie of the Holy Ghost tell vs what faith is the finall end of the whole Gospell Ioh 20. These thinges saith he are written that you may beleeue that IESVS is CHRIST the Sonne of God and that beleeuing you may haue life in his name With the Euangelist the Apostle S. Paul accordeth very well saying Rom. 10. This is the word of faith which we preach for if thou cōfesse with thy mouth our Lord IESVS CHRIST and shalt beleeue in thy hart that God raised him from death thou shalt be saued And in an other place ◠Cor. 15. I make knowne vnto you the Gospell which I haue preached and by which you shall be saued vnlesse perhaps you haue beleeued in vayne What was that Gospell I haue deliuered vnto you that which I haue receiued that Christ died for our sinnes according to the Scriptures was buried and rose againe the third day c. So by the verdite of S. Paul the beleefe of the articles of the creede is that justifying faith by which you must be saued And neither in S. Paul nor any other place of Holy Scriptures is it once taught that a particular faith whereby we applie Christs righteousnes to our selues assure our selues of our saluation is either a justifying or any Christian mans faith but the very naturall act of that ougly Monster presumption Which being layd as the very corner stone of the Protestants irreligion what morall and modest conuersation what humility and deuotion can they build vpon it The second difference in the manner of justification is about the formall act of faith which M. PERKINS handleth as it were by the way cuttedly I will be as shorte as he the matter not being great The Catholikes teach as you haue heard out of the Councell of Trent in the beginning of this question that many actes of faith feare hope and charity doe goe before our justification preparing our soule to receiue into it from God through Christ that great grace M. PERKINS Doctor like resolueth otherwise That faith is an instrument created by God in the hart of man at his conuersion whereby he apprehendeth and receiueth Christs righteousnes for his iustification This joylie description is set downe without any other probation then his owne authority that deliuered it and so let it passe as already sufficiently confuted And if there needed any other disproofe of it I might gather one more out of this owne explication of it where he saith that the couenant of grace is communicated vnto vs by the word of God and by the Sacraments For if faith created in our hartes be the only sufficient supernaturall instrument to apprehend that couenant of grace then there needes no Sacraments for that purpose and consequently I would fayne know by the way how litle infants that can not for want of judgement and discretion haue any such act of faith as to lay hold on Christ his justice are justified Must we without any warrant in Gods word contrary to all experience beleeue that they haue this act of faith before the come to any vnderstanding But to returne vnto the sound doctrine of our Catholike faith M. PER. findes two faults with it one that we teach faith to goe before justification whereas by the word of God saith he at the very instant when any man beleeueth first he is then both justified and sanctified What word of God so teacheth Marry this He that beleeueth eateth and drinketh the body and bloud of Christ and is already passed from death to life Io. 6.54 I answere that our Sauiour in that text speaketh not of beleeuing but of eating his body in the blessed Sacrament which who so receiueth worthely obtayneth thereby life euerlasting as Christ saith expressely in that place And so this proofe is vayne Now will I proue out of the holy Scriptures that faith goeth before justification first by that of S. Paul Whosoeuer calleth on the name of our Lord Rom. 10. shall be saued but how shall they call vpon him in whome they doe not beleeue how shall they beleeue without a preacher c. Where there is this order set downe to arriue vnto justification First to heare the preacher then to beleeue afterwardes to call vpon God for mercy and finally mercy is graunted giuen in justification so that prayer goeth betweene faith and justification This S. Augustine obserued when he said Faith is giuen first De prede◠sanct ca. 7 De spirit lit cap. 30 by which we obteyne the rest And againe By the lawe is knowledge of sinne by faith we obtayne grace and by grace our soule is cured If we list to see the practise of this recorded in holy write read the second of the actes and there you shall finde how that the people hauing heard S. Peters Sermon were stroken to the hartes and beleeued yet were they not straight way justified but asked of the Apostles what they must doe who willed them to doe penance and to be baptized in the name of IESVS in remission of their sinnes then loe they were justified so that penance and baptisme went betweene their faith and their justification In like manner Queene Candaces Eunuch hauing heard S. Philippe announcing vnto him Christ beleeued that IESVS CHRIST was the Sonne of God no talke in those dayes of applying vnto himselfe Christs righteousnes yet was he not justified before descending out of his chariot he was baptized Act. 8. And three dayes passed betweene S. Paules conuersion and his justification as doth euidently appeare by the historie of his conuersion Act. 9. The second fault he findeth with our faith is that we take it to be nothing else but an illumination of the minde stirring vp the will which being so moued and helped by grace causeth in the hart many good spirituall motions But this sayes M. PERKINS is as much to say that dead men only helped can prepare themselues to their resurrection Not so good Sir but that men spiritually dead being quickned by Gods spirit may haue many good motions for as our spirit giueth life vnto our bodies so the spirit of God by his grace animateth and giueth life vnto our soules But of this it hath beene once before spoken at large in the question of free will Pag. 84. THE THIRD DIFFERENCE CONCERNING FAITH IS this The Papists say that man is iustified by faith yet not by faith alone but also by other vertues as the feare of God hope loue c. The reasons which are brought to maintayne their opinion are of no moment well let vs heare some of them that the indifferent Reader may iudge whether they be of any moment or no. M. PERKINS first Reason
loe doe we with delight fulfill them For as the Apostle witnesseth Rom. 13. Charity is the fulnes of the lawe And He that doth loue his neighbour hath fulfilled the lawe Which Christ himselfe teacheth when he affirmeth â—lath 22. That the whole lawe Prophets depend vpon these two commaundements of louing God and our neighbour Now both according vnto our opinion and the Protestants a man regenerate and in the state of grace hath in him the vertue of Charity we hold it to be the principall part of inherent justice they say that their justifying faith can neuer be seperated from it So that a righteous man being also indued with charity is able thereby to fulfill the whole lawe Let vs adjoyne vnto these Authorities of holy write the testimony of one auncient Father or two Serm. in ilâ—ud Attenâ—ie tibi De nat gra cap. 69. S. Basil affirmeth That it is impious and vngodly to say that the commaundements of the spirit be vnpossible S. Augustine defineth That we must beleeue firmely that God being iust good coulde not commaunde thinges that be impossible for vs to fulfill The reason may be that it is the part of a tyrant and no true lawemaker to commaund his subjectes to doe that vnder payne of death which he knowes them no way able to performe for those were not to be called lawes which are to direct men to that which is just but snares to catch the most diligent in and to binde them vp to most assured perdition Wherefore it was afterward decreed in an approued Councell of Aransican 2. Can. vlt. as an article of faith in these wordes This also we beleeue according to the Catholike faith that all men baptised by grace there receiued with the helpe and cooperation of Christ both can ought to keepe and fulfill those thinges which belong to saluation The principall whereof are after our Sauiours owne determination to keepe the commaundements Math. 19. If thou wilt enter into life keepe the commaundements This by the way concerning the possibility of fulfilling the lawe THAT GOOD WORKES BE NOT STAYNED WITH SINNE NOVV that just mens workes be not sinnes which I proue first by some workes of that patterne of patience Iob. Of whome it is written that notwithstanding all the Diuels power and craft in tempting of him He continued still a single harted and an vpright man departing from euill Cap. 2. and preseruing his innocency If he continued and innocent he sinned not Againe if in all these instigations to impatience he remayned patient these his workes were perfect For S. Iames saith Esteeme it my brethren Cap. 1. all ioy when you shall fall into diuers temptations knowing that the probation of your saith worketh patience And let patience haue a perfect worke that you may be perfect and entire fayling in nothing 2 King Dauid thus by the inspiration of the holy Ghost speaketh of himselfe Thou hast O Lord proued my hart thou hast visited me in the night Psal 16. thou hast tried me in fire and there was no iniquity founde in me It must needes then be graunted that some of his workes at least were free from all sinne and iniquity And that the most of them were such if you heare the holy Ghost testifying it I hope you will beleeue it reade then where it is of recorde That Dauid did that 3. Reg. 15. which was right in the sight of our Lord and not only in the sight of men and turned from nothing that he commaunded him all the dayes of his life except only the matter of Vrias the Hethite 3 The Apostle affirmeth 1 Cor. 3. That some men doe builde vpon the only foundation Christ Iesus golde siluer and pretious stones that is being choyce members of Christes Catholike Church doe many perfect good workes such as being tried in the fornace of Gods judgement will suffer no losse or detriment as he there saith expresly Wherefore they must needes be pure and free from all drosse of sinne otherwise hauing beene so proued in fire it would haue beene found out 4 Many workes of righteous men please God Rom. 12. 1. Pet. 2. Make your bodies a quicke sacrifice holy and acceptable to God the same offering spirituall sacrifices acceptable to God And S. Paul calleth almes bestowed on him in prison Phil. 4. an acceptable sacrifice of sweete sauour and pleasing God But nothing infected with sinne al which he hateth deadly can please God and be acceptable in his sight God of his mercy through Christ doth pardon sinne or as the Protestants speake not impute it to the person but to say that a sinfull worke is of sweete sauour before him and a gratefull sacrifice to him were blasphemy wherefore we must needes confesse that such workes which so well pleased him were not defiled with any kinde of sinne Finally many workes in holy write be called good as Math. 5. 1. Tim. 6. Ephes 2. That they may see your good workes to be rich in good workes Wee are created in CHRIST IESVS to good workes but they could not trulie be called good workes if they were infected with sin For according to the judgement of all learned Diuines it can be no good worke that fayleth either in substance or circumstance that hath any one fault in it For Bonum ex integra causa malum exquolibet defectu Wherefore we must either say that the H. Ghost calleth euill good which were blasphemy or else acknowledge that there be many good workes free from all infection of sinne In lieu of the manifolde testimony of Antiquity which doth nothing more then recommend good workes and paint out the excellencie of them I will set downe one passage of S. August wherein this very controuersie is distinctly declared and determined thus he beginneth The iustice through which the iust man liueth by faith because it is giuen to man by the spiritte of grace is true iustice Li. 3. cont duas epist Felag c. 7. the which although it be worthely called in some men perfect according to the capacitie of this life yet it is but small in comparison of that greater which man made equall to Angelles shall receiue Which heauenly iustice he that had not as yet said himselfe to be perfect in regard of that iustice that was in him and also imperfect if it be compared to that which he wanted But certainely this lesser iustice or righteousnesse breedeth and bringeth forth merittes and that greater is the rewarde thereof Wherefore he that pursueth not this shall not obtayne that Hitherto S. Augustine Note first that he defineth the justice which we haue in this life to be true justice which is pure from all injustice and iniquity Then that it is also perfect not fayling in any dutie which we be bound to performe Lastly that it bringeth forth good workes such as merit life euerlasting True it is also that this justice
hath then neede of much confession bitter teares a sharpe combat of watching Idem Am. ad virg lap cap. 8. Orat. in sanct lum and vncessant and continued fasting if the offence were light and more tollerahle yet let the penance be equall vnto it S. Gregory Nazianzen saith It is as great an euill to pardon without some punishment as to punish without all pittie For as that doth loose the bridle to all licentiousnes so this doth straine it too much Idem de paup amor By compassion on the poore and faith sinnes are purged therefore let vs be cleansed by this compassion let vs scoure out the spottes and filth of our soules with this egregious herbe that makes it white some as woole others as snowe according to the proportion of euery mans compassion and almes De helia â—â—eiun S. Ambrose saith We haue many helpes whereby we may redeeme our sinnes hast thou mony Redeeme thy sinne not that our Lord is to be bought and solde but thou thyselfe art solde by thy sinnes redeeme thy selfe with thy workes redeeme thee with thy mony Epist 82. And How could we be saued vnlesse we washed away our sinnes by fasting S. Hierome maketh Paula a blessed Matron say My face is to be disfigured which against the commandement of God I painted my body is to be afflicted that hath taken so great pleasure my often laughter is to be recompenced with continuall weeping Ad Eusioch de obitu Paule my silkes and soft cloathing is to be chaunged into rough haire Reade another Epistle of his to the same Eustochium about the preseruing of her virginity and see what penance himselfe did being a most vertuous young man Epist 54. S. Augustine saith He that is trulie penitent lookes to nothing else then that he leaues not vnpunished the sinne which he committed For by that meanes not sparing our selues he whose high and iust iudgement no contemptuous person can escape doth spare vs. Li 50. hom Hom. 50. cap. 11. Cap. 15. And he sheweth how that a penitent sinner doth come to the Priest and receiue of him the measure of his satisfaction And saith directly against our Protestants position That it is not sufficient to amend our manners and to depart from the euill which we haue committed vnlesse we doe also satisfie God for those thinges which we had donne Lib. 6. in 1. Reg. S. Gregory saith That sinnes are not only to be confessed but to be blotted out with the austerity of penance I will close vp these testimonies with this sentence of our learned countriman venerable Bede In Psal 1. Delight saith he or desire to sinne when we doe satisfaction is lightly purged by almesdeedes and such like but consent is not rubbed out without great penance now custome of sinning is not taken away but by a iust and heauie satisfaction And if you please in fewe wordes to heare the Protestants workes of penance and satisfaction In steede of our fasting and other corporall correction they fall to eating and that of the best flesh they can get and take in the Lord all such bodely pleasure as the company of a woman will afforde In lieu of giuing almes vnto the poore they pill them by fines and vnreasonable rents and by vsury and crafty bargaines are not ashamed to cousen their nearest kinne Finally in place of prayer and washing away their owne sinnes by many bitter teares they sing meerely a Geneua Psalme and raile or heare a rayling at our imagined sinnes or pretended errours And so leaue and lay all payne and sorrowe vpon Christs shoulders thinking themselues belike to be borne to pleasure and pastime and to make merry in this worlde FIRST OF TRADITIONS M. PARK pag. 134. Traditions are doctrines deliuered from hand to hand either by worde of mouth or writing besides the written word of God OVR CONSENT WE Hold that the very word of God was deliuered by Tradition from ADAM to MOSES who was the first Pen-man of holy Scripture Item that the Historie of the New Testament as some for eight not eightie or as other thinke for twentie yeares went from hand to hand by Tradition till penned by the Apostles or being penned by others was approoued by them Hitherto we agree but not in this which he interlaceth that in the state of Nature euery man was instructed of God immediatly in both matters of faith and religion For that God then as euer since vsed the ministerie aswel of good fathers as godly masters as ENOCH NOE ABRAHAM and such like to teach their children and seruants the true worship of God true faith in him otherwise how should the word of God passe by Tradition froÌ„ ADAM to MOSES as M. P. affirmeth If no childe learned anie such thing of his Father but was taught immediatly from God but M. P. seemeth to regard little such pettie contradictions His 2. concl We hold that the Prophets our Sauiour Christ his Apostles spake did many things good true which were not written in the Scriptures but came to vs by Tradition but these were not necessary to be beleeued For one example he puts that the B. Virgin MARY liued dyed a Virgin but it is necessarie to saluation to beleeue this for HELVIDIVS is esteemed by S. AVGVSTINE an Heretike for denying it * De haeres ad Quod. li. 84. His 3. Concl. We hold that the Church of God hath power to prescribe Ordinances Traditions touching time place of Gods worship And touching order comelinesse to be vsed in the same mary with these foure caueats First that it prescribe nothing childish or absurd See what a reuerent opinion this man carryeth of the Church of God gouerned by his holy spirit that it neuerthelesse may prescribe things both childish absurde But I must pardon him because he speaketh of his owne Synagogue which is no part of the true Church Secondly that it be not imposed as anie part of Gods worship This is contrarie to the conclusion for order and comelinesse to be vsed in Gods worship which the Church can prescribe is some part of the worship Thirdly that it be seuered from superstition c. This is needelesse for if it be not absurd which was the first prouiso it is alreadie seuered from superstition The fourth touching multitude may passe these be but meere trifles That is of more importance that he tearmeth the decree registred in the xv of the Actes of the Apostles a Tradition whereas before he desined Traditions to be all doctrine deliuered besides the written worde Now the Actes of the Apostles is a parcell of the written word as all the world knowes That then which is of record there cannot be tearmed a Tradition THE DIFFERENCE CAtholikes teach that besides the written Worde there be certaine vnwritten Traditions which must be beleeued practised as both profitable and necessarie to saluation We hold that the Scriptures
is indued with the spirit of discerning reade the bookes and consider first the Author of them who is God then the matter contained which is diuine the maner of speech which is full of majestie in simple words Lastly the end aymed at which is Gods honor and by this meanes he shall discerne any parte of Scripture from the writings of men whatsoeuer REPLIE A Wise and deepe obseruation I warrant you and well-worthy a graue Author Let vs examine it briefely first he wil haue his man endued with the spirit of discerning Who shall endue him with that spirit M. P. seemeth to say that euery Sheepe of Christ hath his spirite But S. PAVL * 1. Cor. 12 teacheth plainely the contrarie that some certaine onely haue the judgement to discerne And touching this matter of discerning which bookes are Canonicall which are not Not the learnedst in the Primitiue Church would take vpon him to discerne which they were three hundred yeeres after CHRIST was left vndefined by the best learned whether the Catholike Epistles of S. IAMES and IVDE the second of S. PETER the second and third of S. IOHN and his Apocalips were Canonical or no as is confessed on all parts hath then euery Christian this spirite of discerning when the best Christians wanted it Who more prosound more skilfull to discerne than that subtile and sharpe Doctor S. AVGVSTINE and yet the Protestants wil not allow him the true spirit of discerning which bookes be Canonicall For he in diuers places of his workes * De doct Christ c. 8 18. de ciui dei 36. lib. cont ep gaudent 2 holdeth the bookes of the Machabees to be Canonical Scriptures and expressely prooueth the booke of Wisdome so to be * De prae dest Sancâ— 14. And yet our Protestants wil not admit them See therefore how foolish and vaine his first rule is Come to the second His second is that he who goeth about to discerne whether the booke be Canonicall or no must consider the Author who is God If he must at the first take God to be the Author of the booke what needes any further labour It must needes be Canonicall that hath God for the Author This mans wits were surelie from home when he discoursed thus and therefore it should be but follie to stand vpon his particularities let this one reason in generall serue to confute him all this maner put together serueth onely to helpe particuler men to discerne which bookes are Canonicall who may easely after their diligent inquirie erre and be deceiued in this poynt because euery man is a lyar * Rom. And if there be no more certain means to assure them of this which is the grounde of all their Religion then euery particular mans discretion and judgement then out of doubt their whole Religion is most vnwisely buylded vpon meane-mens inuentions and discretion who also for the most part doe neither vnderstand the language in which they were first penned nor the vsuall phrases of Scriptures translated that I say nothing of the figures parables prophecies and controuersies which seeme to be and many other difficulties and yet these men need not doubt hauing learned some halfe-dozen-lines of M. P. but that reading anie booke they shall be able presentlie to discerne whether it be Canonicall or no. A goodly mockerie Men were not so taught in the Primitiue Church but the most skilfull and wisest in discerning Canonicall bookes trusted not vnto their owne judgement but learned alwaies vpon Apostolicall Traditions So did CERAPION an auncient holy writer as EVSEBIVS reporteth reject certaine bookes set out in the Apostles names because they had not receiued from their Predecessors any such The like doeth CLEMENT of Alexandria * Cap. 11. and that famous ORIGEN * Cap. 1â— of the same booke who obserue the Ecclesiasticall Canon as he had learned and receiued by Tradition So doth he deliuer his opinion of the foure Euangelistes and other bookes of Canonicall Scripture and not relying on his owne wit which was excellent or learning which was singuler in all manner of languages and matters That S. AVGVSTINE was of the same minde may bee gathered out of these wordes of his * Lib. 35 cap. 6. Contra Faustum Of what booke can there be any assurance if the letters which the Church propagated by the Apostles and by such excellencie declared throughout all Nations doeth teach and holde to be the Apostles should be vncertaine whither they be the Apostles or no. So that hee maketh the declaration of the Church descended of the Apostles to be a sure pillar to rest vpon for the certaine knowledge of Canonicall Scripture and other spirits whatsoeuer if they follow not that rule to be rejected so far is he off from encourageing euerie sheepe of Christs sold to take that weightie matter vpon himselfe as M. P. doth And what can be more against the most prudent prouidence of the diuine wisedome than to permit euery one to be a judge of the bookes of Canonicall Scripture For if all those bookes and no others should passe currant for Canonicall which any Christian taking vpon him the spirit of discerning would censure to be such then awaie with all the Olde Testament because diuers esteemed it to proceed of some euill spirites as witnesses Freueus * Lib. 1. ca. 20.21 22. and Ephiphanius * Haeres 6.6 Yea not onely all the Old must be abrogated but all the New also because it hath many false-hoodes mixed with the truth as some presuming greatly of their spirit skill in discerning did teach so testifyeth S. AVGVSTINE * Lib. 32. cap. 2. Cont. Faust Some would haue had but one of the soure Gospells some fiue some sixe some seauen some rejected all S. PAVLS Epistles Many and those of the faithfull did not admit for Canonicall some of the other Apostles Epistles nor the Reuelations If then the diuine sore-sight of our Sauiour had not preuented this most soule inconueniencie by instituting a more certaine meanes of discerning and declaring which bookes were penned by inspiration of the holy Ghost which not then by leauing it vnto euery mans discretion he might be thought to haue had but slender care of our saluation which euey true Christian hart doth abhorre to thinke and therefore we must needes admit of this most holy and prouident Tradition of them from hand to hand as among the Protestants Brentius doth in his Prologemenis also Kemnitius handling the second kinde of Traditions in his examination of the councell of Trent albeit they reject all other Traditions besides this one The two next arguments for Traditions bee not well propounded by M. P. The third is to be framed thus Either all the bookes of holy Scripture conteine all needfull doctrine to saluation or some certaine of them without the rest not some of them without the rest for then the other should be supersluous which no man holdeth therefore all the
S. AVGVSTINE of set purpose confuted this error in sundrie places of his learned workes speciallie in his Treatise De virginitie in these chapters 13. 23. 24. 25. Where he accounteth him no Christian that doeth contradict CHRIST promising the kingdome of heauen to Eunuchs * Mat 19 And in the 25. Chapter more vehemently exclayming O impious blindnesse why doest thou cauill and seeke shifts why doest thou promise temporal commoditie onely to the chaste and contynent when God sayth * Esai 16. I will giue them an euerlasting name And if thou wouldest perhaps take this euerlasting for a thing of long continuance I adde inculcate and often repeale that it shall neuer haue end What wouldest thou more This eternall name whatsoeuer it be signifyeth a certaine peculiar and excellent glorie which shall not be common to many albeit they be placed in the same kingdome c. Which in the 29. Chapter he confirmeth out of that place of the Apocalips cited aboue in these wordes The rest of the faithfull shall see you and not enuie your estate but ioye in it and so be partaker of that in you which they haue not in themselues For the new song which is proper vnto you they cannot sing but shall heare it and bee delighted with your so excellent a blessednesse but you because you shal both sing and heare it shall more happilie reioyce and raigne more pleasantly Which may be also confirmed out of the Apostles in the same place where he assureth that the single life is better for the seruice of God saying that a woman vnmarried and a Virgin thinke of the things which belong vnto our Lord how she may please God and be holy both in body and spirite And our blessed Sauiour teacheth * Mat. 19 That some become Eunuches for the kingdome of heauen which to bee taken there properlie for the rewarde in heauen Saint AVGVSTINE with the rest of the Fathers teacheth * De virginit cap. 23. What could be spoken more truely or more perspicuouslie CHRIST sayth The trueth sayeth the Wisdome of God affirmeth them to geld themselues for the kingdome of heauen who doe of a godlie determination refrayne from marriage And contrarilie humane vanitie doth contende by impious temerity that they who do so do it to auoyde the necessarie troubles of Matrimonie and that in the kingdome of heauen they shall haue no more than other men Secondly al the Protestants doctrine for marriage and against Vowes is notably confuted by S. PAVL * Tim. 5 where he sayeth That there were then certaine Widdowes who when they waxed wanton against CHRIST would marrie hauing damnation sayeth hee because they made voyde and cast awaie their first faith which was as Saint AVGVSTINE * De sanct virg ca. 23. and the reste of the Fathers expounde it they had Vowed continencie but would not performe it Now these young Widdowes if the Protestants doctrine were true not hauing the gift of continencie did verie well to marrie and were in no sorte bounde to keepe their Vowes which was not in their power But the Apostle doeth not acquit them of their Vowe but teacheth that they were bounde to keepe it in that hee pronounceth damnation to them if they marrie Thirdlie the example of our heauenly Sauiour who would neuer marrie and of the blessed Virgin S. MARY who * Aug cap. 44. de uirg Bed 1. Luc Vowed perpetuall virginity And of the glorious Apostles as who S. IEROM witnesseth * Cle. Alex lib. 3. stom Lib. 1. cont Iouin In apol 2. ad Aut. Tertul. ap 2. cap. 9 were in parte Virgins and all after their following of Christ abstayned from the companie of their Wiues And of the beste Christians in the purest antiquitie who as IVSTINIVS one of the auncientest Greeke authors among Christians And TERTVLLIAN his peere among the Latines do testifie * did liue perpetuall Virgins Out of these examples wee frame this Argument Our Captaines and ring-leaders who knew well which was the beste way and whose examples wee are to followe as neere as wee can Vowing Virginitie wee must needes esteeme that state for more perfect speciallie when as the single man careth onely how to please God that to be holie in bodie and minde as the Apostle writes when as the married are choked with cares of this worlde And vnlesse a man had made a league with hell or were as blinde as a Beetle howe can hee euer perswade himselfe that to wallow in fleshlie pleasure and satisfying of the beastly appetites is as grateful to God as to conquere and subdue them by Fasting and Prayer Finally if S. PAVL giue counsell to the married to conteyne during the time of Prayer 1. Cor. 7 Priestes and religious that must alwaies be in a readinesse to minister the Sacraments and to thinke vpon such things as belong vnto our Lord are therefore vpon a great consideration bounde to perpetuall chastitie We will close vp this poynt with some sentences taken out of the auncient Fathers in prayse of Virginitie which M. P. in all this question vouchsafeth scarce once to name as though Virgins and Virginitie were no English wordes or not as playne as continencie S. CIPRIAN De habitu Virginum Intitleth Virgins to be the most noble and glorious parson of Christs flocke and addeth that they shall receiue of God the highest rewarde and greatest recompence S. CHRYSOSTOME * Lib. 3. cont vitup vit necess syteth Virginitie to be the top of perfection and the highest typ of vertue And ATHANASIVS De virginitate in the ende bursteth out into these words O virginitie a treasure that wasteth not a garland that wythereth not the Temple of God the Palace of the Holy Ghost a pretious stone whose price is vnknowen to the vulgar the joye of the Prophets the glorie of the Apostles the life of Angels the Crowne of Saints S. AMBROSE Lib. 1. de Virginibus paulo post init Virginitie is a principall vertue and not therefore commendable that it is found in Marters but because it maketh Marters Who can with humaine wit comprehend it which nature doeth not holde within her Lawes it hath fetched out of Heauen that it might imitate on Earth neither vnfitly hath it sought a manner of life in heauen which hath founde a spouse for her in heauen This surmounting the clouds the starres and Angels hath found the word of God in the bosome of his Father c. See who list to read more to this purpose the rest of the Fathers in their workes of Virginitie of which most of them haue written And S. IEROM who is behinde none of the rest in his bookes against Iouinian and Heluidius all which doe most diligently exhort to Vowe Virginitie doe teach how to keepe it and most vehemently inveigh against all them that doe breake it And if any bee so madde as to credite rather our fleshlie ministers than all that honorable and holy senate of