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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20770	A treatise of the true nature and definition of justifying faith together with a defence of the same, against the answere of N. Baxter. By Iohn Downe B. in Divinity, and sometime fellow of Emanuel C. in Cambridge.; Selections	Downe, John, 1570?-1631.; Baxter, Nathaniel, fl. 1606.; Bayly, Mr., fl. 1635.; Muret, Marc-Antoine, 1526-1585. Institutio puerilis. English.	1635 (1635)	STC 7153; ESTC S109816	240,136	421

of all the heauenly hoste of the blessed Spirits therein whereas Saint Paul himselfe though hee had beene rauished vp into the third heauen euen into the Paradise of God 2 Cor. 12.3.4 yet returning backe neyther durst nor did vtter any such thing and lastly that hee talken so familiarly of Churches and Chancels and Monks and diuers other orders and ceremonies which are well knowne to be of a much latter date omitting I say these and the like obiections although perhaps not so easy to bee answered consider with mee I beseech you these few reasons following First if these were the books of that Den● which was Saint Pauls Scholler how commeth it to passe that neither Eusebius in his Ecclesiasticall history nor Ierome nor Gennad●ui purposely writing Catalogues of all the famous Writers before them nor Origen nor Chrysostom nor any ancient Father so farre as I can learne maketh any mention of them vntill Gregory the Great who liued about 600. Hom. 34. de 10. dragm yeares after Christ and speaketh very doubtfully of them too For as for Athanasius whom you affirmed to quote him I suppose you meant him in his Questions out of the old and new Testament wherein hee cites his Mystica Theologia But neither was this booke of Denis knowne in the time of Athanasius nor did Athanasius himselfe write that Biblioth l. 4. as your Sixtus Senensis thinketh For had hee written it would hee thinke you haue vouched his owne authority and that with such arrogance vnder the name of Great Athanasius or could hee haue mentioned Gregory Nazianzen who flourished so long after his decease I trow no yet hee doth both Quest 23. 117. 129. Act. 17. 34. Ib. 16.3 c. Secondly it is well knowne that S. Paul was the man that conuerted Denis and that before his comming to Athens Timothy had beene entertained by him and in his company had trauelled ouer many countreyes and grew so intimate and deere vnto him that he both counted and called him his Son 1 Tim. 1.2 2. c. 1.2 Which being so it cannot reasonably bee imagined that the true Denis would proue either so vngratefull or so presumptuous as this counterfait sheweth himselfe to bee vngratefull in that forgetting Saint Paul he euer speakes of one Hierotheus in obscure man in comparison as of his Master presumptuous for that as if hee were a Father to Timothy as well as Saint Paul hee calleth him his Sonne notwithstanding hee were farre more fit to bee his disciple Thirdly Diuin nom c. 5. Strom. l. 8. this Denis citeth Clemens the Philosopher not Clemens of Rome as some would haue it but of Alexandria for in him the very passage quoted by Denis is to bee found Deuin nom c. 4. And yet this Clemens liued two hundred yeeres after Christ Hee citeth also these words out of Ignatius My loue is crucified as if hee had beene present at his Martyrdome Memod and yet the true Dionysius suffered vnder Domitian whereas Ignatius both wrote his Epistle and was martyred some good while after him vnder Trajan Hee further citeth the Gospell and Reuelation of Saint Iohn as if they had a long time beene parcels of holy Scripture howbeit if wee may belieue history both those books were written but a little before Saint Iohns death and fourteen yeeres after the death of Dionysius And yet againe in an Epistle to Polycarpus hee speaketh vnto him as vnto a reuerend Bishop and Doctour Neuerthelesse Dionysius himselfe suffered in France in the yeere of our Lord ninety sixe as Writers testify but Polycarpus in the yeere one hundred sixty sixe and of his age eighty sixe so that at the death of Dionysius Polycarpus could be but a stripling and about sixteene yeeres old Fourthly according to the Prouerbe the Rat perisheth by bewraying himselfe for speaking of Infants and why they are baptized thus he saith Hier. Eccl. c. 7. Hereof wee say those things which our diuine Masters being instructed by the old tradition haue brought vnto vs. In which words ere hee was aware hee hath discouered that nor Paul nor any other of the Apostles could be his Masters for it is both vntrue and absurd to say that the holy Apostles were instructed in the point of Christian Baptisme by the old tradition Lastly this Denis writeth that himselfe together with Timothy and Hierotheus were present at the departure and funerall of the Blessed Virgin Mother Ep. ad Tim. Now story saith that shee liued threescore and three yeeres being fifteen yeeres of age when she bare Christ whereunto if yee adde thirty three yeeres of Christs life and fifteen more to make up her full age it will appeare that shee dyed eight and forty yeeres after her Sonnes birth and fifteen after his Ascension But on the other side it plainely appeareth that Denis Arcopagite was not conuerted vnto the Christian Faith till the eighteenth yeere after the ascension one and fifty yeeres after Christs birth Our Diuines gather it thus The Scripture witnesseth that Saint Paul was not called till Christ was ascended Reinold in Conc. 8. d. 2. Act. 9.5 Gal. 1.18 Act. 9.26 Gal. 1.21 Act. 13.4 Gal. 2.1 Act. 15.4 Act. 16.1 Being called hee stayed three yeeres in Damascus and Arabia before hee came to Ierusalem Thence he went into the coasts of Syria and Cilicia and the Countreyes thereabout And fourteen yeeres after hee came to Ierusalem againe with Barnabas to the Councell From the Councell hee went to Derbe and Lystra Where hee receiued Timothy And hauing trauelled through Phrygia Galatia Mysia Macedonia hee came at last to Athens Act. 17.34 where hee conuerted Denys So that it must needs bee about eighteen or at the least seuenteen yeeres after Christs Ascension before Saint Denys know Christ All which duely considered it is euident that the Blessed Virgin dyed if not three full yeeres yet more then two before the conuersion of Denys and consequently that he could not be one of those Brethren who were present at her death and funerall Whence also it followeth ineuitably that the Authour of that booke cannot possibly be this Denys This argument being pressed by that renowmed Reinolds vpon Iohn Hart Confer c. 8. d. 2. hee confessed ingenuously that hee knew not how to accord it And these or the like reasons haue so preuailed with sundry of your owne side that they haue beene forced some to doubt of him others vtterly to disclaime him from being the true Denys Praef. in Probl. Alex. Aphrod Theodorus Caza affirmeth those books of the Hierarchy to be none of Denys the Athenians In Act. 17. Ibid. Erasmus also professeth himselfe to be of the same mind And Laurentius Valla saith that the learnedest men of his time entitled one Apollinarius vnto them Cardinall Cajetan not onely saith it In Act. 17. but also sheweth how vnlikely it is that hee who wrote of the Names of God and of the Heauenly and

of you neither needed you in this point so to flourish with your Greeke or to make such a rumble with the names of Eusebius Sozomen Euagrius Dorotheus Vincentius and the rest But what my inward motiues haue beene and with what affection I haue proceeded in this businesse God and my owne conscience are a sufficient theater for your tongue is not the fanne of this floore And seeing my earnest protestation in my preface cannot perswade your vncharitable heart to entertaine a better opinion of my sincere and vpright meaning in this cause but that you will notwithstanding reckon me in the number of fanaticall spirits possessed with selfe-loue contention hypocrisie and couetousnesse condemning all other to set vp and stablish their owne fantasies I appeale vnto him who alone knoweth the heart and trieth the raines Ep. 69. ad Florent Pupian and say vnto you in the words of S. Cyprian These things haue I written out of a pure mind and conscience and with stedfast trust vpon my Lord and God You haue my letters I haue yours in the day of iudgement both shall bee rehearsed before the tribunall of Christ Whereas you intreat mee to deale in this graue cause well and as becommeth a wise man surely hitherto I haue indeuoured so to doe how well I haue performed it I leaue vnto the censure of the Church and specially of those vnto whom the Spirits of the Prophets are subiect In the meane season pardon mee if I feare none of those dangers you threaten vnto mee How your selfe will auoid them I cannot tell for neuer was there man wrote with lesse reason and more follie Treatise Three Faiths there seeme to be which lay claime and title to the priuiledge of iustification Faith of History Faith of promise and Faith of Person The first is an assent of the mind vnto the truth of Gods Word and specially the Gospell And this whether it bee Acquisite or Infused hath no interest in the matter of iustification For besides that is absurd generall knowledge should iustifie N. B. That you dare bee so bold to make such a distribution of Faith I impute it to your desire of nouelties Eph. 4. as you say in the words last betweene vs debated I tell you there is but one Faith and that a true and liuely working Faith Knowledge the beginning Application or Apprehension the Progresse Rest the end of Faith and this onely is iustifying Faith and comprehendeth your three nice distinctions and is compounded of them all conioyned together the first the beginning the second the progresse the third being the end I. D. It is not desire of noueltie in mee but loue of confusion in you that dare not haue those things distinguished which in their natures are diuided For distinction of that which is ambiguous Top. 1. c. vlt. saith Aristotle is the prime and most necessary principle both of defining and disputing well the neglect whereof insteed of profitable reasoning about matters of substance induceth fruitlesse contention and iangling about words Now that Faith is equiuocall and needeth distinction appeares first by reason for that it comprehendeth vnder it sometime more and sometime fewer things is both affirmed and denied of the same persons is a word of accident attributed to diuers Subiects not contained vnder one next Genus as to the Elect to Reprobates to Diuels Secondly by authority Ser. de temp 181. It is one thing to belieue a God another to yeeld beliefe vnto God another to belieue on God saith Augustine There is a kind of gift equiuocally called Faith saith Oecumenius In 1. Cor. 13. In 1. Cor. 12. Not Faith of doctrines but Faith of miracles saith Theophilact There is one Faith of Precepts another of Signes another of Promises saith Bernard The same among the latter writers confesseth Melancthon Martyr Kemnitius Hiperius Caluin Vrsin Foxe Perkins and who not Nay behold Saul himselfe also among the Prophets for besides that anon you acknowledge Faith sometime to bee spoken abusiuely and by an equiuocation you doe expresly both in your margent and text affirme that there are three kinds of Faith and approue the same distribution which here you condemne in me For all this I tell you say you there is but one Faith and that is iustifying Faith Shall I now say vnto you as elsewhere you doe vnto mee that you speake pure Bellarmine De Iustif l. 2. cap. 4. For indeed you vse the very language of that Iesuit Sectaries saith hee vnderstanding Protestants are wont to distinguish three faiths of history of miracles of promises but Catholicks teach that they are one and the same Faith and that iustifying Faith But doth not the Apostle in the place here quoted by you auouch that there is but one Faith yes verily but thereby in the iudgement of the best Diuines hee meaneth not that Faith whereby wee doe belieue but that which we doe belieue that is not the Habit but the Obiect of Faith as if hee should more plainely say there is but one Christian Religion And although in regard of the variety and multitude of materiall obiects there may seeme to bee not one but many Faiths yet because the formall reason wherefore we doe belieue them is but one namely diuine testimony and they are in such sort linked and woouen together that one Article cannot bee denied without the dissolution of the whole Creed all being according to the old rule one copulatiue it is therefore rightly and iustly called one Faith Finally where you say Faith comprehendeth my three nice distinctions and is compounded of them all I answer that such composition is altogether impossible for Faith of Story and Faith of Promise are in the Vnderstanding but Faith of Person is in the Will and it cannot be that one and the same Habit should bee subiectiuely in two seuerall faculties of so different natures For the Habit that is for example in Peter is one in number and that which is one in number is indiuisible and that which is indiuisible cannot bee at once in two Subiects because as Philosophie teacheth Numeration is from the plurality of Subiects This M. Perkins saw On the Creed and therefore saith Some doe place Faith partly in the Mind partly in the Will because it hath two parts Knowledge Affiance but it seemes not greatly to stand with reason that one particular and single Grace should bee seated in diuers parts or Faculties of the Soule And this also you cannot bee ignorant was answered in my treatise vnto the same obiection which obiection I maruell how you can with modestie and credit mention vnlesse withall you were prouided to satisfie my answer But seeing as Cicero saith of Hortensius when you haue ought to say you haue not the power to hold your peace Verrin 3. it is an euident and strong presumption now that you say nothing that you haue nothing to say N. B. Bleare not the eyes of Gods

will either read or heare it read vnto them they cannot but know and vnderstand it This I could easily shew in euery particular and fundamentall point but that I should hold you too long Ps 19.8.9 Ps 119.105.130 Only if it bee not so tell me why doth the Holy Ghost say that they giue wisedome to the simple and light to the eyes that they are a lanterne to our feete and a light vnto our paths that the entrance into them sheweth light and giueth vnderstanding to the simple 2. Pet. 1.19 And why doth the holy Apostle S. Peter tearme them a light shining in a darke place Neither is it to bee neglected that all this is meant of the Scripturs of the old Testament Ioh. 20.31 which if they bee so lightsome how bright and cleere are they of the new These things are written saith Saint Iohn to the end yee might beleeue that Iesus is the Christ the Sonne of God Rom. 15.4 and that beleeuing yee might haue life through his Name And Saint Paul The things that are written are written for our instruction Now if the Scriptures in things necessary be so obscure and hard to vnderstand either it is because the Holy Ghost could not write more plainely or because he would not That hee could not no man will say that hee would not crosseth the end of his writing which was as is aboue said to instruct in the Faith and to bring vs vnto life But that God by writing obscurely and yet commanding vs to search should either intend to mocke vs or faile of his owne end cannot bee imagined without notable impiety Heare what the Fathers say Dial. cum Tryph. Iustin Martyr Harken to the things which I shall report from the holy Scriptures which Scriptures need not to bee expounded but onely heard Clemens of Alexandria Exhort ad Ethnic Heare yee that are farre off heare yee that are nigh the Word is hidden from none it is a common light it shineth vnto all men there is no Cimmerian darkenesse in it let vs hasten to saluation to regeneration Chrysostome In. 2. Thess hom 3. All things necessary are cleere and plaine in the Scriptures so that were it not through our owne negligence wee should not need Homilies and Sermons Augustin Doct. Christ l. 2. c. 9. In those things which are plainely set downe in the Scripture are found all those things which containe Faith and Manners of life to wit Hope and Charity And Bernard Ser. in illud Sap. Iustum deduxit The wayes of the Lord are straight faire full and plaine wayes Straight without error because they lead vnto life faire without filth because they teach cleannesse full for multitude because all the world is within Christs net plaine without difficulty because they yeeld sweetnesse Biblioth l. 6. ann 152. Hereunto your owne men agree Sixtus Senensis diuideth the Scripture into two parts granting that the one is cleere and euident containing the first and highest principles of things that are to be belieued and the chiefe precepts of good life and examples easy to bee knowne such as are some morall sentences and certaine holy Histories Anal. ●i● p. 100. profitable for the ordering of manners And Gregory of Valentia Such verities concerning our Faith as are absolutely and necessarily to bee knowne and belieued of all men are in a manner plainely taught in the Scriptures themselues Thus all things necessary to saluation are so plainely set downe in Scripture that at least wise for the determination of them your externall Humane Iudge needeth not Yea but neither are all satisfied with these plaine places neither are all places of Scripture plaine True Yet haue you no reason to doubt of that which is plaine because some through frowardnesse will not vnderstand no more then you haue of the snow whether it be white because Anaxagoras thought that it was blacke If nothing can be certaine but that which is vnquestioned we must all turne Scepticks and neuer beleeue any thing For as in Philosophy so in Diuinity there is nothing almost so absurd but one or other hath held and what dispute there is euen about this Iudge of yours and the last resolution of Faith you cannot bee ignorant As for those darker places if you vnderstand them not yet assenting vnto the plainer you are without danger seeing in those plainer as wee haue shewed all things necessary are comprehended Neither is their darkenesse so great but that without your torch-bearer they may bee enlightned In Esa 19. For as Hierome saith It is the order of the Scripture after hard things to set downe things that are plaine and what is first spoken in Parables afterward to deliuer in cleere tearmes Doct. Christ l. 2. c. 6. And Augustin There is nothing almost among those obscurities but in other places one may find it most plainely deliuered In. 2. Cor. hom 9. And Chrysostome The Scripture euery where when it speaketh any thing obscurely interpreteth it selfe againe in another place So the rest And hence they gather that Scripture is to bee interpreted by Scripture and the doubtfull places by those that are more certaine as appeareth in their writings but specially by Saint Augustin in his books of Christian Doctrine purposely by him written to demonstrate as much According to this precept was their continuall practice and what interpretation they found agreeing with plaine Scripture and the particular circumstances of the text that they admitted as true but what they iudged to swarue from it that they reiected as contrary to the Analogie of Faith and the Principles of our Religion Which course if wee also take and this course wee ought to take vnlesse wee thinke that God is not the best interpreter of his owne words we cannot at leastwise dangerously erre in our interpretations and we may boldly refuse those as false which we find contrary vnto this Analogie of Faith For example These words of Christ This is my Body wee vnderstand thus This Bread is Sacramentally my Body you thus This Bread is turned or transubstantiated into my Body The question now is whether is the truer interpretation yours or ours Let vs trie it by this rule Your owne Scotus and Cameracensis thinke that opinion which holdeth the substance of bread and wine to remaine 4 d. l. 11. q. 3. lit F. Quaest in 4. q. 6. a. 2. Lit. ● to bee the more probable and reasonable opinion yea and in all appearance more agreeable with the words of institution De Euchar. l. 3. c. 23. In regard whereof saith Bellarmine It may iustly be doubted whether the text bee cleere enough to inforce it transubstantiation seeing most learned and witty men such as Scotus was haue thought the contrary So that in these mens iudgement the likelyhood is on our side and you haue great reason to doubt of your exposition Besides this the Analogy of Faith teacheth vs that Christs Body is

represse God whose word is siluer tride And in seuen fires puri fide Lord performe as thou hast said Saue and keep thine heritage Help the poore so much dismaid From this lewd and sinfull age Which base men doth highest raise And to vice giues vertues praise Psalme 13. LOrd how long wilt thou delay Shall I neuer comfort find Can thine endlesse grace decay Or thy kindnesse proue vnkind Why then hidest thou thy face Carelesse of my care and griefe Why withholdest thou thy grace And deniest me due reliefe Shall my fruitlesse counsels still Thus torment my troubled sprite Shall my foes triumph at will While thy terros me affright Heare O Lord behold my plight Speedy help of thee I craue Light my dim decayed sight That I sleep not in the graue Lest my foes with proud disdaine Boast as if they did preuaile Ioying in my saddest paine When my feeble steps doe faile But I ioy and hope alwayes On thy grace and sauing health And my heart shall sing thee praise Th' only worker of my wealth Psalme 23. HOw can I lacke what may content My boundlesse greedy heart Sith thou O Al-sufficient My carefull shepheard art When I on tender grasse haue fed Thou foldst me safe and sure And when I thirst thou doest me lead To streames Chrystalline pure Thou doest my wandring soule reclaime When from thee I doe stray And thou my steps euen for thy name Doest guide in righteous way Were I to passe through shade of death No danger would I feare Thy rod thy crooke me comforteth Thy help is alwayes neere Thou hast a plenteous table spred For me before my foe With pretious balme thou dew'st my head My bowle doth ouer flow And while I liue thy bounteous grace Shall neuer me forsake But euer in thy dwelling place Will I my dwelling make Psalme 119. Beth. HOw shall a young man prone to ill Clense his vnruly and vnbridled way If that he learne to know thy will And from thy sacred lawes goe not astray Thee haue I sought with perfect heart In whom doth rest my full content O let me neuer from thee part Nor erre from thy commandement Thy words deep in my heart are bid That from thy precepts I may neuer swerue O gracious Lord as thou hast bid Teach me thy Precepts euer to obserue Thy righteous iudgements and thy wayes which of thy grace to me thou doest bewray My lips created for thy praise Shall neuer cease to publish night nor day My hearts desire and whole delight Vpon thy statutes fixed are No worldly treasure in my sight May with thy precepts once compare As on the lodestar of my life So on thy lawes my stedfast eyes are set And in my thoughts they are so rise That I thy precepts neuer can forget Psalme 125. THey whose hopes are mounted high Rais'd with wings of faith and loue Stormie tempest thundring skie Trembling earth can neuer moue They though hell against them band Stedfast like Mount Sion stand As about Ierusalem Mighty hils aduanced are So doth God inuiron them That on him rely their care He from danger doth protect And secure his Saints elect Though a while fierce tyrants prey On Christs flocke with furious rage Their proud scepter shall not sway Alwayes on his heritage Lest forlorne and in contempt Sinfull counsels they attempt Lord let them thy bounty tast That are pure and poore in sprite Whose wrie steps writ paths haue trac't Range them with the hypocrite That the chaffe purg'd from the graine Israel may in peace remaine Psalme 130. OVt of the deep O Lord to thee I crie Giue eare and heare the voice of my complaint If thou seuerely marke iniquity Who can be cleere and free from sinfull taint But mercy Lord with thee remaines in store That men may feare thee and thy name adore On thee I wait and on thy righteous word More then the morning watch for dawning day Let Israel likewise trust in the Lord With him redemption and much grace doth sway And though his sins in number passe the sand He shall redeeme him with his mighty hand Psalme 131. LOrd thou know'st who hast me tride That my heart swels not with pride I looke not high nor doe I stretch My thoughts too far beyond my reach Haue I not like weaned child Euermore beene meeke and mild Yea sure I haue my selfe demean'd Like infant from his mother wean'd Israel doe thou likewise Learne in meeke and humble guise Like babe new weaned from the brest Still on thy God thy hopes to rest Psalme 133. O Come behold what thing it is How good how sweet how full of blisse When discords and dissensions cease And brethren loue and liue in peace Much like the pretious oyle that 's shed Vpon the high Priests sacred head Which dewes his beard and thence doth raigne Downe on his holy vestments traine Much like the pleasant morning dewes Which Hermons fertile top renewes Or that which fals on Sions hill And doth her horne with plenty fill O blessed they that can agree To dwell in peace and vnity For there the Lord giues euermore Both happy life and plenteous store FINIS