by faith without the deeds of the Law They must therefore be reconciled which they may by saying that faith only doth properly justifie us before God and Works do justifie our faith to be a true faith for as much as true faith is productive of good works for we abhor those mens conceit who imagine that faith may suffice a man though he live ill and have no good works Or 2. By saying that good works do evidence our justification Aquinas confesseth that works in c. 3. ad Gal. are not the cause that any man is just before God but they are rather manifestations of Righteousnesse and Justification Certainly Abraham was justified in the sight of God before he offered up his son Isaac which is the foundation of Saint James's speech Papists are so much convinced of this that to evade Protestant Doctrine at least seemingly they invent a distinction of a first and second justification from that they exclude all works and attribute it only to faith and the other is not properly personal justification 8. Inst Prayer to Saints The Angel that delivered from all evils blessed the Children Gen. 48. Answ 1. Here is no mention of Saints much lesse of prayer to them not so much as an implicite hint of such a thing for I suppose Jacob was not of the mind of the Grecian Daemon worshippers who said it mattered not whether they called the souls of the defunct angells or gods 2. By Angel is meant Jesus Christ the Angell of the Covenant Mal. 3.1 who is true God and he who delivered Jacob out of all his evils Thus both Jewish and Christian Expositors understand it 3. I think you mistooâ— this for the latter part of the verse which Papists urge to prove invocation of Saints But seeing you doe not urge it I shall not at present answer it 9. Inst Prayer for the dead It is an holy and wholsome cogitation to pray for the dead 2 Maccab 12. A. 1. This book is not Apostolicall nor part of the Canon of Scripture the Hebrews keepers of the book of the Old Testament received it not as is generally confest and though some fathers commend this and other books of this nature to be read yet they commended them onely as profitable Treatises not as Canonicall Scriptures and therefore advise men to reade them with discretion and prudence Christ though he gives testimony to the Prophets and Psalms he gives none to these or in speciall to this besides there are divers things in this render it suspected 1. The Author of this book supposed to be Josephus professeth it to be onely an abridgement of Jason of Cyrene c. 2.23 and the Holy Ghost is not used to Epitomize profane Histories 2. He makes an excuse for himself and such a one as the holy Writers never used nor becomes a Divine History c. 15. 38. Answ 2. The Text you urge may be divers wayes oppugned 1. The words are not rightly translated by you the Greek is thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A holy and pious cogitation therefore he made expiation or satisfaction by sacrifice for the dead to free them from sin the words are not to be read without a middle distinction Vatablus who includes these words Piam et sanctam cogitationem in a parenthesis refers them neither to prayer nor sacrifice but to the resurrection of the dead saying it s an holy and pious thought to think that the bodies of them who have deserved well of their Country should rise again and not perish for ever 2. Supposing Sacrificing or Prayer seeing you will have it so for the dead were lawfull yet as to these persons it cannot be allowed For first they were Idolaters slain for their idolatry verse 40. Dying for any thing appears to the contrary in a mortall sin 2. They were not in Purgatory the onely place from whence Prayers bring souls for at this time Purgatory had not so much as an imaginary existence 3. Supposing Prayer for the dead and holy and wholesome cogitation and might be proved so from this place yet how can we be said to maintain a Doctrine clean contrary and opposite to that which the Apostles in plain and formall tearms expressed Though here be expressed the opinion of Judas or Jason of Cyrene yet neither Judas nor Jason were the Apostles of Christ nor yet any of the Prophets of God the last of whom was Malachi It is evident that you want spirituall proofs for your charitable devotion else you would not have urged against us those books you know we account Apocriphal and not bring one syllable of Scripture you must first prove unto us the Divine authority of the books of Maccabees and then prove our contrarietie to Scriptures in dissenting from them till then you beg the question 10. Inst Extream unction Is any body sick amongst you let him bring in the Priests of the Church and pray over him anoynting him with oyl in the name of our Lord. Jam. 5. Answ 1. Here are not the plain and formal tearms of extream unction nor do I think that you read them in any ancient Author the word Extream shews your extram abuse of this ordinance as Lorichius otherwise as much for this supposed Sacrament as any o-any other clearly demonstrates in these words Abusus vocbuli est quod dicitur extrema unctio c. It s an abuse of the word to call it extream unction For it s not a Sacrament of dying men but of those who are sick not relateing to their burial but conducing to their recovery Whence it was that in the primitive Church many when they were anointed did recover health And even at this day many wâ—uld be healed if this Sacrament were rightly used I observe that these Popish Authors who pretend to follow antiquity do avoid this tearm Extream calling this supposed Sacrament either sacramentum unctionis aegrotorum as Lorichius or simply Cass consult Art 22. p. 985. unctio infirmorum as Cassander who also shews that its of use for the sick in order to their recovery of bodily health 2. This text of the Apostle proves not your extream unction It speaks of that miraculous anointing which Saint Mark mentions Mark 6.13 and which Bellarmine saith was a sign used in miraculous healing of the diseased your Rhemists imply that it had a miraculous medicinal vertue to heal diseases which you will hardly say of your extream oyl Cajetan expresly denies that this text of James Cajet in cap. 5. Jac. proves extream unction and proves it by divers reasons 1. Saint James saith not if any man be sick unto death but absolutely if any man be sick 2. The proper effect of Saint James unction is recovery of health If he speaks of remission of sins onely conditionally whereas extream unction is not given but at the point of death and directly tends as its form stands to the remission of sins besides Saint James requires that many Elders be called to one sick person
not sinners but if any man be a worshiâ—per of God and doth his will him heareth he John 9.31 The sacrifices of the wickâ—d are an abomination to the Lord but the prayer of the upright is his delight Prov. 15.8 Jam. 5.16 The Scripture asserts the only prevalency of the righteous mens prayers 2. It s a wrong to Christ to attribute this vertue to such men for if they can do it Christs intercession becomes needless or sinfulness being that which brings in the necessity of a Mediatour 4. You propound and answer three Objections which you suppose may be made against you Obj. 1. It will be opposed say you in the vast distance that is betwixt Heaven and Earth Saints and Angels cannot hear Reply Blessed souls in their state of Separation have as Angels Luke 15. an hearing quite other from that of souls immersed and plunged in flesh and blood These hear by means of corporal Organs which limited within a certaine distance cannot receive impression out of the same Those hear with their understandings which are by so much the more open and quick of apprehension by how much the less their dependance is on matter The Saints then being freed of all corporal clogs may hear at any distanc Ans 1. The Knowledge of blessed Souls in their state of Separation though different from that of souls housed in bodies of clay yet is inferiour to that of Angels as Aquinas shews because the nature of the soul is inferiour to the Angelical nature Souls have a common and confused knowledge Aquin. part 1. q. 8 9. Art 3. as he calls it but Angels have an exact and more perfect knowledge 2. The freedom that blessed souls have from corporall clogs doth not invest them with the particular knowledge of things done here upon earth This is also asserted by Aquinas Ibid. Art 8. c. who for confirmation of it brings in Saint Gregory and Augustine the former of them seeming to prove it from the distance of habitation of spirits from that of bodies the latter by Scripture viz. Isai 63. And the gloss upon it and by his mothers not visiting him and by the promise made to good Josiah 2 King 22.3 The Motion of Angels from place to place makes it at least probable that their knowledge is not alike when they are absent as when they are present with us I confess that Aquinas saith their motion from place to place is in order to operation not knowledge Ibid. q. 55. Art 2. ad 3m. But however they are here as Executioners of Gods pleasure in works of judgement or mercy yet it may seeme that they also go about to see the carriages works and dealings of men whereof they are said to make report Zech. 1.10 11. Nor is this for information of God as if he knew not what men did but rather that the Angels beholding by themselves mens actions may justifie God in his punishments of the wicked and rewarding of his people or may acquaint the Saints therewith who being not messengers as Angels have their constant abode in the presence of God This seems to be Augustines conceit if the book be his for he layes down two means whereby the Saints may know what hath been done on earth Lib. de Cura pro Morl. apud Lyarn in Is 63.16 viz. the relation of those who die and so come to them or else the relation of Angels who are present with us in our actions Now if Angels know not humane affairs alike when absent as when they are present what ground have we to think that blessed souls have this priviledge 4. It s false that souls in their state of seperation have an hearing or understanding quite other from that of souls immerced and plunged in flesh and blood For excepting the want of the Ministery of sences the soul hath the same manner of understanding in its seperate estate that it hath whilest in the body though more accurate and less laborious and the reason is clear because understanding follows the nature or essence of the soul which in both estates is one and the same did the soul understand by species whilest in the body p. 1. q. 83. Art 6. so it doth still as Aquinas holds Did the soul understand by discourse So it doth still not onely understanding one thing after another but one thing by another 2. Object You say it will be opposed Be it Saints can hear at what distance soever yet this not possible unless Objects be proposed and what capacity in Prayers sent so farre off as to reach to Heaven Reply Catholicks boast not of any such vertue in their prayers but they believe as is confessed by all that God is every where and that he is the chief and principall Cause of all effects and so of mans prayers Now it being the propertie of every cause to relate to its effects and so to represent the same as looking glasses do faces and other opposed objects The Saints whose happiness consists in a clear vision of God must needs see and behold amongst other effects of his goodness and mercy the Petitions of those who become humble suitors to them Answ 1. They that grant that Saints can hear at any distance are not very wise to object the distance betwixt earth and heaven and I am perswaded none doth so but you travelled to set forth your late invented and unconceivable Looking-glass which like Randolphs Pedler you will not fall to vent amongst other Popish trumperies and indeed you shew your self a pedling Scholar in bringing it in implicitly denying what you had expresly asserted a little before for you told us that Saints could hear at any distance but now as if your conscience had checkt you for that you tell us that its God in whose presence they are that reveals it to them But secondly how doe you prove that God is the Author or Cause of prayers to Saints He did never so much as command them nor the Prophets or Apostles in Scripture give us one example of them Till you prove it a Christian dutie you cannot intitle God to it as the Cause of it any more than to sin which you say he doth onely suffer and permit p. 79. God doth not allow any to give his glory to another much less doth he concur in assisting him therein Thirdly its false that its the property of every Cause to relate to its effects and so to represent the same as Looking-glasses do faces and other opposed objects If this were true then when you see a workman you should in him see all his works and so one man should be a Looking-glass to another which would make good store of Looking-glasses and strange ones too T is true some causes doe represent their effects so there are effects that represent their Causes and that more like glasses representation of the face or other objects So that you might as well prove that every effect doth represent its Cause
The thoughts and study of this Controversie may be a means to divert that heat which flye into oâ—r faces one against another We have an enemy that seeks the ruine of us all and is getting ground of us whilest we are contesting with our selves Should we not unite against him Papists are no despicable adversaries they are politick in getting and cruel in their possessing power over us Should they prevaile they would soon put a period to many of our controversies to a deal of our fury against Ministers Ordinances Truths I know it will be said this Controveâ—sie is old and very much is already learnedly written against it and there needs no more To this I answer 1. Though the Controversie is old yet it still continues We have not yet seen the expected fall of Antichrisâ— It would favour ill to perswade an Army to leave off a Siege because much powder and bullets have been shot against it Bâ—bylon is not yet stoâ—med and taken and ruined 2. I acknowledge that much hath been leaâ—nedly written against it I reverence the memory of learned Whitakers Reinolds Chamier Cameron Perkins Rivet with many others with whom Papists may cavil but shall never confute My designe is not to adde perfection to their labours nor to oppose them mainly with whom they have contested If I mention Bellarmine Baily c. it s only because they comply with or dissent from my present Adversarie my purpose is only to imitate them who opposed Popery in sâ—ch as maintained it in their times I rake not amongst the dead but meddle with a present writer If Papists will writ anew against truth it cannot be unseasonable to write anew for truth Many errours long since confuted and laid in the dust yet rising again are assaâ—lted by later Divines I had rather say much for truth then too little What I thought necessary to say against this Authour I have spoken avoiding invectives and needless digressâ—ons endeavâ—uring to prevent some charges in thy buying and some pains in thy reading of it and some rayling from my Adversary if he should reply I commit thee and this labour to Gods Blessing If thou reap benefit by it give God the praise and let the Authour have thy prayers whereby thou shalt oblige to further service Thine and the Churches Servant in the Work of Christ William Brownsword The Contents of this Book CHapter 1. Of Happiness Page 13 Chap. 2. Of the way to Happiness Page 14 Chap. 3. Of the diversities of Faiths Hopâ—s and Charities Page 23 Chap. 4. Of the Churches Power and Infaâ—ibilitie in matters of Faith Page 27 Chap. 5. Oâ— the possibilâ—tie of keeping the Commandements Page 69 Chap. 6. Of Religion Page 93 Chap. 7. Of the Vnitie of Religion Page 79 Chap. 8. Of the Spirit of Spiritists Page 103 Chap. 9. Of thâ— Spiritists rule of Faâ—th Page 113 Chap. 10. Of the Protestant Church Page 130 Shape 1. Page 132 Shape 2. Page 153 Shape 3. Page 159 Shape 4. Page 173 Shape 5. Page 182 Chap. 11. Of the Roman Church Page 231 Chap. 12. Of certain Objections made against the Roman Church Page 272 1. Objection Page 273 2. Objection Page 299 3. Objection Page 321 4. Obâ—ection Page 324 5. â—b ectiâ—n Page 340 6. Objection Page 348 7. Objection Page 363 The Epilogue Page 380 Romes Conviction OR A DISCOVERY OF The unsoundness of the maine grounds of Romes Religion WHen I look upon this book I cannot but remember what that blessed Apostle St. Peter foretold should come to pass There shall be false Teachers amongst you who privily shall bring in damnable Heresies and many shall follow their perniciouâ— ways by reason of whom the way of truth shall be evil spoken of and through covetousness shall they with feigned words make Merchandize of you c. 2 Pet. 1. What feigned words this Author useth whereby to bring in his damnable Heresies and to make Merchandize of souls besides the book it self the Epistles and Epilogue do clearly evince I shall therefore take a view of them as they lye in my way and first for the Epistles one is directed to the Catholikes of England the other to the Reader whether he intends to exclude his Catholiques from reading his Book because he distinguisheth from the Reader or that he mainly designs it for the use of others it may be the Protestants of England whilst he only calls for the Patronage of Catholikes let the Reader judg Certainly there are strong endeavours to enlarge the Popes Chair by the seduction of English Protestants as appears by those many books lately printed in London in the behalf of that Seat The former Epistle is divided betwixt murmuration and adulation There are sad complaints that truth is grown so loathsome and hateful tâ—at whosoever goeth about to tell it indangers displeasure they despise and maligne what ought most of all to be cherisht and loved of whom it is said they preferred darkness before light Joh. 3. Were it the truth indeed that you speak of I should joyn with you in complaining and rather entitle your language to a serious and sad complaint then an unjust murmuration It was once the sad language of the Prophet That truth is fallen in the streets yea truth faileth and he that departeth from evil maketh himself a prey Isai 59.14.15 And through the privy introduction of Heresies amongst us it hath come to pass that the way of truth is evil spoken of and the language of the Prophet is in the mouths of thousands of Gods Saints But blessed be God for this good news from Rome that Popery is grown so loathsome and hateful that whosoever goeth about to tell it indangers displeasure and let me tell you that I hope that God will raise up Governours in this Land that with other Protestant Princes shall hate the Whore and shall make her desolate and naked and shall eat her flesh and burn her with fire Apoc. 17.16 and that as God hath cast it out from being the publikely profest way in this Nation so he will root it out of the hearts of people in this Land more and more though your selves be murmurers c. 2 Pet. â— 2. Your adulation is most palpable Catholikes are renowned Catholikes the best and greatest conquerours brave champions great glorious good conquerours overcoming themselves and what not Their sufferings are many glorious * Such as blessed Saints have passed through for the truth for God and God with them in them and for them God hath just cause to reward them But alas how groundless are all these Titles 1. What great or how many sufferings have your Catholiques undergone in Englâ—nd Have you been burnt at Stakes or drawn into close inquisitions and there tortur'd rackt murdered Have your bodies been mangled and cut in pieces Have you been gathered into Companies and then burnt Have your Wives been ravisht and ript up and their children tost on Pikes Have you been whipt to death Have the
chief of you been designed to speedy ruine as our King and Nobles by you in the Gun-powder Treason Have forraign Nations been sent for to come and destroy you yet such usage as this have Protestants had from you How many Protestants have been murdered by you in the daies of Q. Maâ—y in this Kingdome How many thousands have suffered miserable tortures by you in Ireland within these few years And it s more then probable the slaughters that have been in these late Wars have proceeded from you time would fail to tell of forraign murders committed by Catholikes The Duke of Alva boasted that he had slain 36000. Protestants in Belgium only in a very few years France can give sad instances of very many murders and yet our English Papists are great sufferers by Protestants as if Papists might cut our throats lawfully yet it were unlawful for us yea grievous persecution to hold their hands 2. How come your sufferings to be glorious or how are they for truth What truth is it you suffer for Popery is a combination of Heresies old and new with the Valentinians and Gnosticks you add to holy Scripture a number of Apocriphal Books and Traditions Iren. adv Haeres lib. 1. c. 16 17 18 22 30. lib. 2. c. 39. you use Extream Unction you cry out against Marriage and abstain from flesh you worship the Image of Christ you make Christs body phantastical being one thing and seeming another with the Ebionites you adore places you use strange language before the people who cannot understand you how then can you suffer for truth which you do not hold but supposing Popery to be the truth do you suffer for it Can you name one Papist that is a great sufferer and that meerly for his Religion It s true many of you stand sequestred and some of your estates are set to sale but this is only upon a civil account had you lived peaceably out of arms you had still enjoyed your estates for ought I know neither are you alone sufferers this way but have Protestants going along with you you suffer as evil doers murderers busibodies thieves your oppressions and murders of the Parliaments friends whilst you were in power may put you in mind that you suffer not for Truth or Religion your sufferings have still been for Treason such were the sufferings of some of you in Q. Elizabeths K. James and King Charls's Raign and such is your present suffering you being the kindlers of those flames that have burnt down the glorious Towers of this Land The truth is your Religion is Treason and as such might well be rooted out from amongst us but yet you have not met with such strict measure from us your Doctrines put us in fear of you left if we binde you not to good behaviour we may come to loose our lives by you we know that in the Popes Books we stand as Heretiques such as are not to be suffered and that you are the Popes Slaves ready to execute his Decrees without scruple you are all Cross-bearers actors of the Popes pleasure whether against Prince or people It s one of Bellarmines Positions Bellarm. tract de Pontif. potestate advers Guil. Bard. cap. 20. p. 191. Non licet Christiane tollerare Regem infidelem aut alios pervertintem and he gives this reason why the first Christians rose not up against their Magistrates Hoc fuit quia tum Christianis deerant vires temporales So that if you had power in your hand you would not sit still and it s your weakness that makes you loyal Subjects what we do therefore to you is for our own security your practises and Doctrine put us upon it your sufferings are just and that deprives them of glory and merit yea and of being imitations of the Saints sufferings neither are you for all your obstinacy so much as Conquerours much less the best and greatest conquerours c. Had the Spanish Armado or the Gunpowder Treason taken effect or had the Irish fury gone on without stop it may be you would have proclaimed your selves Conquerours Champions c. But blessed be God that those snares were broken and were escaped I shall conclude with this prayer that this cry of persecutions which is made by these late Popish writers with one mouth be not a Trumpet calling up a discontented Party in this and other Nations about us to execute an Irish fury upon us in England The Epistle to the Reader OF many Religions professed in this Land several Writers even of approved integrity and profound learning have so clearly demonstrated that there is only one true rule and that the Roman is it that I cannot but impute the ungeneral acknowledging of the same to prejudice or impatience of labour to prejudice in them that have read their works and yet do not believe accordingly to impatience of labour in others that will not bestow the pains to turn over great volumes A. 1. I may well retort your words with a little variation and say that of several Religions professed in the Christian world and in special in this Land if we may justly call the several opinions and wayes of worship many Religions several writers men of approved integrity and profound learning have most clearly demonstrated that there is only one ttue and that not the now Roman but that which the reformed Churches do hold and maintain is it So that mens rejecting of it cannot be imputed to any want of truth evidence of this Religion but to other causes amongst which your two shall have the leading in my Catalogue 1. Prejudice in them that have read our works yet give no credit to them nor can it be otherwise with you whilst your faith is pin'd upon others sleeves Let us speak never so much reason let our assertions be plain Scripture yet if your Priests affirm it not you will not believe us yea many times when you are convinced of the truth of our assertions you will not believe them because they are ours as if a truth might be an error because we hold it When Augustine had affirmed that the Jewish Sacraments though differing in signs yet were the same in signification with ours because the Apostle saith Mald. in Joan. 6.11.60.62 they did all eat the same spiritual meat 1 Cor. 10.3 Maldonate answers that he is perswaded that if Augustine had lived in these times he would have thought otherwise especially perceiving the heretical Calvinists to be of his opinion and saith further that he rather approves of his own opinion then of that of Augustine because this is more contradictious to that of Calvin How can these men read our books without prejudice when they will not receive a truth professed by ancient and eminent Fathers because we hold it Sure if we have thoughts of convincing these men we must write for Popery and then they will become Protestants for fear of joyning with us in our opinions
please God as if all the Saints of God who were married cannot please God or that of Harding that by Peters Sword is meant the Popes Civil Power or that of the Lawyers that by Cardines terrae 1 Sam. 2.8 are figured the Cardinals by whose Counsel the Church of Rome is governed See Willets third Pillar of Popish Doctrine yea and such as are grounded upon base and exorbitant passion as where they reject the Expositions of Fathers meerly in opposition to Protestants See Maldon in Joan. 9.62 and Bellarm. l. 1. de extr Vnct. c. 2. init both which reject a generally received Exposition because the Protestants entertain it 4. The Scripture it self rightly used and judged gives sufficient information of it's owne meaning especially in fundamental points which are plain and easie to him who useth discretion in searching of it If it were not thus to what purpose did holy Writers set Pen to Paper Yea and write not only to Bishops and Pastors but to private Christians also It were a vain thing to write so as that those they wrote to could understand nothing of their meaning besides it 's more then probable that the Apostles Preaching was of the same obscurity with their writing To this you give us this answer The Apostles did set Pen to Paper for a greater confirmation of the truth to bear witness to the sincerity and candor of the Churches teaching and preaching and not for every one to be his own carver and interpreter Repl. 1. Your answer is more for than against us for who are they that must have the truth confirmed to them and must have a witness to assure them that the Teaching and Preaching of the Church is sincere and candid are they not the People who are commanded to try the Spirits 1 Joh. 4.1 and are commended for searching the Scriptures to find whether what the Apostles Preached was the truth Act. 17.11.12 How can the Scriptures witness to them that the Pastors of the Church teach truth if they cannot understand the Witnesses language or what confirmation can we have of truth if we must not meddle with that which is the Rule and Touchstone of Truth The Apostle Peter commends Christians for giving heed to the Scriptures 2 Ep. 1.19 calling them a light shining in a dark place whereby he demonstrates their clearness and conspicuity even to private Christians giving heed thereto 2. Your words make much against your selves for they imply 1. That the truth is more confirmed by Scripture than by the Church therefore the Church as to confirmation of truth is inferiour to Scripture 2. That the Teaching and Preaching of the Church is not to be believed upon that account but because of it's consent with Scripture it receives its evidence of sincerity and candor from Scripture both which are certain truths but not agreeable to your Positions 3. That the Scriptures are to be translated into those Tongues People can understand else they cannot be assured of the truth by them nor can the Scriptures be a witness to them of the sincerity and candor of the Churches teaching and preaching Can an idiot know by Aristotles Greek works whether Expositors deal sincerely and candidly in their commenting on him or at his works a greater confirmation of Philosophicall truths to such a one than their Commentaries If you have any ingenuity you cannot affirm it 4. That the Scriptures are the rule of Faith whereby even the Churches teaching is to be tried 5. Whereas you say the Apostles did not set pen to paper For every one to be his own Carver and interpreter reply 1. The Apostles did therefore write that every one might hear Rev. 2.7.17.29 and give heed thereto 2 Pet. 1.19 and understand and beleeve John 20.31 yea and might teach them their children 2 Tim. 3.15 wtih 1.5 and others related to them Acts 18.24.26 Aquila and Priscilla instruct Apoâ—â—os in the way of the Lord which was done by interpreting Scripture to him concerning those points wherewith he was not well acquainted and yet Burgensis saith of them that they were simple persons persons of no great learning nor eminency in the Church excepting for piety 2 'T is true that the Apostles did not write with an intent that every one should wrest it as the Apostle saith some did 2 Pet. 3.16 which may be applied as well to Clergy men as private Christians but they intended an application of it to Christians particular use and that even by themselves privately and not onely publikely But you urge for this you have said It was ever held an effect of great improvidence and occasion of intollerable confusion for the people in any Common-wealth to have the freedom of construing the Law therefore wise Lawmakers to shew their care and foresight for the good and weal-publick as they caused their Laws to be written so they appointed certain select persons of integritie and abilitie to dispence the same If this be true as it is c. Resp. 1. It s most false that you say It was ever held c. Tholosanus tells you that Advocates are of little use in Poland Tholos syntag juris L. 49. c. 6. Sect. 29 Azor. inst Moral part 3. l. 13. cap. 29. dub 2. but every man is admitted to plead his own cause Himself and other Casuists when they tell who is prohibited from being Advocate do not exclude private men from pleading their own cause See Tholos and Ararius who are so far from holding it an effect of great improvidence c. that they allow it You finde the Apostle Paul pleading for himself Acts 24.12 13 18 19. and 25. and 10 11. in both which places the Apostle pleads for himself and that by Law which he interprets for himself Now he would never have done this had he thought it an effect of great improvidence or an occasion of intollerable confusion as you suggest it Advocates do not substantially but accidentally intervene in publick judicatories as Zorius speaks Sup. cap. 12. init Now that which onely accidentally intervenes may sometimes not intervene 2. The reason you give of Law-makers appointing certain select persons of integrity and ability to dispence the Laws it s an occasion of intellerable confusion c. Is not the proper reason of that appointment but rather the true and main reason is this All men are not able to understand the meaning and sence of Law though some may be able now a good Law maker doth consult the welfare of the meanest subject If some men should handle their own cause they would indanger it through their unskilfulness of Law and the subtilty of the adversaries So that the danger is not so much confusion and disorder as the prejudice of civil and particular rights every man not being able to deal with every adversary nor to understand every case in Law 3. All that you say makes onely against a publick pleading in Courts of Judicature which doth not take away private mens
say the contrary is rashness and blasphemy Yet this is the faith and doctrine of the generality of Papists and vehemently asserted by the Rhemists in these words It is most clear to all not blinded with pride and contention that good works be meritorious and the very cause of Salvation so far that God should be unjust if he rendred not Heaven for the same Rhem. on Heb. 6.10 But they have their sentence from Durand to which I leave them 2. The Confirmation of your Argument is most evidently false viz. that bare Actions void of desert be looked onely as by way of gifts For actions may be looked on without any meritoriousness yet be no free gifts but due debts or duties such are the actions of Gods children filial duties they owe to God their Father as you grant in the next Section Now these they are bound to perform though there were no Heaven to reward them or Hell to punish them 2. You reply to the Objections It were indeed no less then blasphemy to go about to equal in worth other merits with Christ but the Roman Church offereth not any such thing whilest she believeth Christs merits to be of infinite value others onely of finite Christs merits to have their desert and worth from no other others to hold dependance fâ—r b th of them Ans 1. Supposing that inequality you speak of be truely asserted It s blaspemy still to make God a debtor to man and to assert that God is bound to give us Heaven and were unjust if he did not It s the taking upon you that power which belongs solely to Christ in every degree of it that makes you blasphemers you acknowledg that Christ is the only Mediator of reconciliation Now I durst appeal to rational men whether it would not be blasphemy for a man to say he were a Mediatour of reconciliation and a Redeemer of himselfe from the Curse though withall he should say he did not equal in worth his own price with Christs but did believe that Christ's price was of infinite value his but of finite Christ had its desert from no other but his had dependance on Christ It is the undertaking to be a purchaser with money and price when God calls us to buy without money and without price Isai 55.1 If Simon Magus will think to buy the gift of God with money the Apostle may presage the ruine of him and may conclude that he is in the gall of bitterness and bond of iniquity Acts 8.19 20. The new Covenant is a Covenant of grace the benefits of it depend not on mans merits but Gods free grace which according to the Apostle is exclusive of merits If by grace then it is no more of works otherwise grace is no more grace c. Rom. 8.4.11.6 Ferus Ferus in Cap. 20. Mat. ver 1. therefore gives a good direction Quod si aliquando c. If at any time thou hearest a promise of reward how that it is no otherwise due but by divine promise God hath freely promised he freely gives if therefore thou wouldst preserve the grace and favour of God make no mention of thy merits To deny the glory of our salvation to Gods grace and to give it to our works is indeed to give that to our selves which is due to God and is nothing less than blaspheming against God 2. Popish merits are very little lower than Christs nay in many particulars they are made equall to them see little more can be ascribed to Christs merits than the Rhemists give to mans in their notes on 2 Tim. 4.8 This place say they convinceth for the Catholicks that all good works done by Gods grace after the first justification be truely and properly meritorious and fully worthy of everlasting life and that thereupon heaven is the due and just stipend crown or recompence which God by his Justice oweth to the persons so working by his grace for he rendreth and repayeth Heaven as a just Judge and not onely as a mercifull giver and the Crown which he payeth is not onely of mercy or favour or grace but also of Justice What can be said more for the value of Christs merits than this that they are truely and properly meritorious and fully worthy of everlasting life What is it more to be of an infinite value And whereas you further say that mans merits have dependance on another for their desert and worth It s most evident that in the beginning of your answer you lay the ground-work of merit and demerit upon free-will as doth also Pererius and Aquinas Perer. in Rom. 6. Aquin. 22 ae q. 104 Art 1. ad 3m who saith A work is rendered vertuous laudable and meritorious especially because it proceeds from the will and therefore although obedience be a debt yet proceeding from a ready will t is meritorious Thirdly you reply Rather the Roman Church by asserting other merits and withall acknowledging their desert and worth to flow from Christs merits attributed more to Christs merits than they do who deny other merits for hereby are yielded to Christs actions a capacitie of meriting themselves and a communicability of the same to to other actions which are two perfections and to acknowledge two perfections in a thing is undoubtedly to give more to that thing than to acknowledge onely one Answ 1. It s fals that they attribute more to Christ who acknowledge mans merits though they affirm them to flow from Christs it s a greater glory oftentimes to be a solitary then a joynt agent Gods glory was greater for that he created the world by himself than if Angels had joyned with him in it though in their actings they must have had the Divine influence and concurrence Christs glory was greater in being the onely Redeemer than if men and Angels had concurred to the work therefore Christ glories in these words I have troden the wine-prâ—ss alone and of the people there was none with me Mine own arms brought salvation Isai 63.5 Solus Samson c. Samson alone having lost his hair is exposed to the Philistims neither Angel nor Archangel nor any heavenly Spirit nor any man either Jew or Gentile He alone fights he alone overcomes Jerom apud Lyr. Nor secondly is it any truer that these are two perfections in Christ for those are not a subjects perfections which cannot truely be attributed to that subject It s not an attributing of two perfections to God to say that he and Angels through his assistance made the world or a giving of two perfections to Christ to say that he redeemed not onely men but Devils though the Patrons of the Devils redemption might have urged it as well as you do communicability of merits they may plead that the larger the redemption is the greater is the glory of the Redeemer and that therefore they attribute more to Christ than others who say he onely redeemed mankinde We must not build upon our own imaginations and
fancies First prove that Christ hath communicated meritoriousness to mens actions and that this is one of his reall perfections and then we shall conclude that to acknowledge two perfections to Christ is to give more than to acknowledge one onely In the interim this may disswade us from believing you because Christ hath fully merited whatsoever is obtainable by a Christian either here or hereafter He hath purchased eternall redemption for us what need then of our purchasing that which is already fully paid for I will conclude with the speech of learned Rivet Meritum est personalis actio c. i. e. Merit is the personall action of the Son of God incommunicable to any of his members in regard of meriting which consists in the infinite vertue of the person meriting answerable to the excellent weight of glory Whereas therefore no simple creature is capable of this infinite vertue it will follow that Christ alone is the singular solitary and immediate cause of merit who hath therefore fully satisfied and merited whatsoever is necessary to us for salvation Rivet sum contra tract 4. 9. 17. Sect. 6. Object 2. It will be opposed all Actions besides Christs are duties and duties are inconsistent with merit Reply They are so without Covenant and acceptance so is obedience in a childe a servant a subject due to his Father his Master his Prince Nevertheless as a Father a Master a Prince making a compact to gratifie some particular act of his Childe his Servant his Subject innobles the same and intitles it to what was promised even so by the means of Gods Covenant 1 Tim. 4. Rom. 26. Hebr. 6. That he will reward certain actions of men though otherwise due and accept the same as worthy they become meritorious and their reward due upon this account Answ 1. It s Good sport to see what tuging there is amongst Papists about the ground of our actions meritoriousnes or whence it proceeds whether from Free-will as Aquinas Aquin. supr Dionys in Rom. 8.18 or from the Spirit the Fountain of good Actions as Dionysius Carthusiensis or from the habit of Charity as Azorius and Cajetan or from Divine Covenant as Scotus and some ancient Schoolmen or from the work it self as Soto Or lastly from the work it self together with the Divine compact as Bellarmine Bellarm. de Justif c. 5. lib. 17. This Author though first he mentioned Free-will yet he comes off to Covenant or compact Concil Senon decret 16. de fide apud Bennium and seems to lay all upon this and hereby as Vasquez acknowledgeth overthrows merit and condignitie which he hath been pleading for and indeed upon this account one of their Councels doth deny Condignity in these words Facietque tandem omnis misericordia c. At length mercy shall make way for every one according to the merit of their works not by absolute condignitie for the sufferings of this life are not condign to future glory but rather by the free and liberall promise of God c. Now if the promise of God be the foundation of our receiving Heaven and this promise be free then how can it be that because of this promise our works should be meritorious But leaving these boasters of unity to their hot disputes I answer secondly Gods Covenant doth not make our Actions cease to be duties for then it should nullifie the Law of God which doth injoyn acts of obedience as duties But we must not set Gods Covenant and his Law at variance as if contrary one to the other The truth is Gods free Covenant wherein for the sake of Jesus Christ he promiseth to believers salvation is an exciter of us unto obedience causing us to yield more freely and willingly than otherwise we should this is the Tenor of the Gospel Luke 1 68. c. Tit. 2 11. c. Here is first the purchase of Redemption salvation deliverance from the power of Satan and hereby an Obligation to duty A father promiseth a childe that he will make to him such lands freely this promise doth excite the child to do for his father what he commands him and to study in all things to please him whose love to him he is sensible of by the promise This the Apostle shews when he saith We lovâ— him because he loved us first Exod. 20. And indeed the morall Law runs thus I am the Lord thy God that brought thee out of the Land of Egypt therefore thou shalt have none other gods before me Thus God said to Abraham I am the Almighty God walk before me and be thou perfect But because it may be thought that obedience is meritorious because God promiseth life upon it I further answer this will not follow For first Obedience such as the Law requires is not attainable by us since the fall and therefore the promise may refer to our obedience in the person of Christ whose obedience becomes ours whilest we apply our selves to him by Faith Or secondly if it refer to our personall obedience it doth respect our obedience onely as a disposition wrought by him in the Subject upon whom he will bestow life not as a proper cause of life As if a father should say If his childe please him be hopefull and take good wayes he will give him the inheritance this promise doth not suppose that the childs pleasing of his father or being hopefull and taking good wayes is the proper cause of his receiving the inheritance but it s his fathers good will that gives it him thus disposed and qualified thus it was with the Israelites God promiseth them Canaan onely requires that they should perform their duty to him as their God and Father Now should any one say that this promise made their obedience meritorious of Canaan the Scripture would contradict him which expresly saith Not for thy righteousness or for the uprightness of thine heart dost thou go to possess their land but for the wickedness of these Nations the Lord thy God doth drive them out before thee and that he may perform the word which the Lord sware unto thy Fathers c. Deut. 9.5 Thirdly God doth no where promise to accept of mens works as worthy of heaven or to give them a reward because their works are worthy or condignly meritorious or as your Rhemists speak Fully worthiâ— of everlasting life For if this were so there would be no room for grace for that which is fully worthy of somewhat hath an equality with the thing which is therefore due to it whether there be promise or no. The Texts you urge prove that God will give heaven to men in the way of godliness patient continuance in well doing c. But they cannot prove that godlyness or well doing are the proper cause of our enjoying heaven the reward being hundred fold more than what we do your instances are short of proof for it for if that Act required of a servant or subject be a part of
that obedience which is owing to a Master or Prince and for it the Master or Prince is pleased to promise a great reward with which the work bears no proportion this act cannot be said to be condignly meritorious of that reward no not by the promise but the Master or Prince is willing to bestow something on him and takes this occasion for it or gives it him in this way You conclude with saying Saint Paul deemed it no presumption to challenge at the hands of God a Crown of Justice for his good fighting well runing and constant keeping of the Faith 2. Tim. 4. Answ 1. Supposing this true sure you will not make it a pattern for Catholicks to whom you deny S. Pauls knowledge of their estates and good works 2. It s false that S. Paul doth challenge at Gods hands a Crown of Justice For his good fighting if your For be Propter i e. notes a proper efficient cause This excellent Preacher of Free-grace and salvation thereby unto others will not preach merits to himself and that at the point of death when the soul laies hold upon that which is the surest stay and this according to Bellarmine is the alone mercy of God 7. Objection THe seventh Objection is The Roman Church giveth the Communion under one kinde contrary to Christs institution Answ There is a great deal of difference betwixt Christs Institutions and his Commandements â—hese requiring both belief and observance those onely belief Reply 1. What may be the foundation of your distinction betwixt Institutions and Commandements I understand not Institutions so far as I am acquainted either with the signification of the word or its use are precepts whereby men are instructed and taught what is their dutie and thus they require both belief and observance When Justinian wrote books of Institutions I suppose he did not intend points for faith onely or principally but rules of practice yet he titles his Book Institutiones Juris being ignorant sure of your invented distinction When the Councell of Constance tells us of Christs Institution and Administration of the Sacrament under both kinds Pray Sir what do they mean by Institution as distinct from Administration If it be no more than Example as you express even now then those worthy Synodists tautologize in mentioning Administration and Institution both Christs Administration being the example or pattern of our Administration 2. Supposing Institution to be no more but example yet it will thus require more than belief even observance as Cyprian shews when he saith Si quâ—s de Antecessoribus nostris c. If any of our Predecessors either ignorantly or simply hath not observed and held this which the Lord by his example and authority hath taught us to do his simplicitie might be pardoned c. Christ by his example doth teach us to believe His Action is our Instruction Augustine therefore observes that examples in Scripture not sinful or of extraordinary and personal actions serve for exposition of precepts yea and contain precepts vertually in them nor is this any more then what rational men on both sides acknowledg that that which hath been inviolably observed from the beginning of the Church must be supposed to be a divine precept Now the Councel of Constance acknowledgeth our Saviors Administration of the Sacrament in both kinds the primitive Christians receiving it according to his Administration what reason then have we to doubt of divine precept 2. You further say Although Christs actions be good examples for us to imitate yet as such they impose not obligation upon imitation Christ fasted forty days and as many nights went into the desert to be tempted forbare marriage c. are all bound to doe the like none will say it Reply 1. If Christs actions be examples for us to imitate yea good examples then are we obliged to imitate them the reason is clear because the goodness of them as to our imitation doth arise from their conformity to the divine and Royal Law whereunto we are absolutely bound Nay further we are obliged by them as such to imitation The Holiness Mercy and Love of Christ are often urged as obliging us to those acts of holiness mercy and love Luke 3.36 John 13.15 1 Pet. 1.15 Gods holiness as therein he is an example to us doth oblige us to be holy yea the very examples of the Saints command our imitation there is a general precept pressing this Finally Brethren whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report iâ— there be any verâ—ue and if there be any rayse think on these things And it follows Those things which ye have both learned and received and heard and seen in me do c. Philip. 3.11.4.8 9. 2. The Actions of Christ which you mention concern not this place for you spake of such Actions of Christ as you said were good examples for us to imitate but these actions are not of that nature None ever said that all Christs actions are examples or command imitation Some Actions of his belong to him as Mediatour and are so Christs that they are incommunicable to others of this nature is his paying a price to justice reconciling the world subservient whereunto was his fasting forty days and his temptation in the desert his forbearing of marriage may thus far oblige that if God bestow on us the gift of forbearance we do forbear that thereby we may more undistractedly go about the service of God we are imployed about But now for this Action of administring the Sacrament it was not his personal action he did it as a Minister and the Apostles his Ministers according to his example did so administer it as he had done before them 3. A Doctor now yours Dr. Bane lost sheep c. 22. having apostatized from the truth once received and professed by him gives us two requisits to make an institution obligatory both of them fetcht from Jesuit Fishers Answer to King James his questions 1. That the end of the institution be necessary and that it be necessary for every particular person to endeavour the attaining thereof 2. That if every particular person be bound to endeavour to attain the end of an institution that also the wâ—ole thing instituted be necessary for the attaining of that end According to these rules supposing them true the institution of the Supper under both kinds is obligatory For 1. The end of its institution is that they that partake of it may remember and shew forth the death of Christ as is evident both by the Evangelists and Apostles Now this and is necessary being both expresly commanded and also being a special means for strengthening our faith Yea further It s necessary for every particular Christian to endeavor the attaining hereof The Apostle Paul writes to the Saints and private Christians in Corinth and in them to all Christians and gives