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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	faith_n	james_n	justification_n	13,736	5	9.8404	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15508	Charity mistaken, with the want whereof, Catholickes are vniustly charged for affirming, as they do with grief, that Protestancy vnrepented destroies salvation.	Knott, Edward, 1582-1656.; Matthew, Tobie, Sir, 1577-1655, attributed author.; Potter, Christopher, 1591-1646.; Potter, Christopher, 1591-1646. Want of charitie justly charged.	1630 (1630)	STC 25774; ESTC S102197	54,556	140

both those former were expresse heretickes euen in the Protestants owne opinion as wel as ours for their misbeliefe of other things and that those doctrines wherein those former heretickes agreed with vs and dissented from the Protestants are now most vniustly condemned by them in our persons howsoeuer for the hideing of their owne misery they are content to winke at the selfe same opinions in them who were their predecessours in heresie But all this while it must still be noted that they make themselues able to daunce also in this Net by the distinctiō which they haue framed of fundamentall and not fundamentall For if this had not beene deuised but that it might haue beene declared that the obstinate beliefe of any one single heresie depriues a man of saluation and therefore that there is no meanes to make any one mā to be of the same Religion with any other but by being wholy of the same Religion so farre forth at the least as that he must not obstinately deny any one doctrine thereof whether it be important more or lesse when once as hath been sayed it is lawfully and sufficiently propounded and comaunded to be belieued by the true Church it would instātly haue been made as patent and cleare as it is true certaine that neither when Luther rebelled from the Church of Christ our Lord nor in any age before his time there was in the whole world any one kingdome or country or citty or towne or family of men or pastour or flocke yea or any one single person so much as of Luthers owne and much lesse of the now Protestant Religion which is now forsoothe so farre refined beyond his To conclude the making of this distinction betweene fundamētal not fundamentall points of faith and the resoluing not to declare which is which doth saue them with a great part of the ignorant world from the imputation of Rigour in their proceeding with vs. For how could they persecute as they doe without extreame note of cruelty yea or euen how could they dissent without apparent impiety from our beliefe and practise of those doctrines wherein we haue had and still haue prescription of so many ages if the contrary thereof should be confessed by themselues not to be fundamentall We must not therefore wonder if that they sticke so fast as they do to this distinction for hereby it appeers that they haue wit inough to keep themselues warme which they could not do so wel without this cloake vpon their backs It is also more them probable that one reason why they are so vnwilling to giue in any Catalogue of the fundamentall points is because they know soe well how ridiculous they would make themselues by the infinite variety of their Catalogues For if it be so familiar with them to be of different mindes cōcerning particular doctrines how much more would they be so in this which is a roote of many branches or rather a monster of many heads And so there can be no doubt but that some of them would not be more resolute in restraining the fundamentall points into a narrow compasse then others would be in enlarging them to a broader I will consider what is sayd by most of thē to this purpose because this chapter is growne into length you shall expect that which followes in the next That Protestants neither do nor dare declare what are their fundamentall points of faith whereby yet they would pretend that they liue in the Communion of the one true Church of Christ our Lord. CHAPTER IX IT is vsuall with many to affirme that the Apostles Creede containes all the Fundamentall points of Faith but these men when they are pressed grow soone ashamed of that opinion when they are tould that in the Creede there is no mentiō made at al either of the Canō in holy Scripture or of the nūber or nature yea or so much as of the name of Sacraments Besides that there are so great differences betweene them and vs about the vnderstanding of the Article of the desce●t of Christ our Lord into Hell and that other of the holy Catholike Church and that also of the communion of Saints which we belieue and they deny to inuolue both prayers for the dead prayers to Saints as that we should not be much the better either for our knowing or confessing that the Creede containes all the Fundamentall points of Faith vnles with all there were some certaine way how to vnderstand them right and especially vnles vnder the Article which concernes the holy Catholicke Church they would vnderstand it to be indued with so perfect infallibility and great authority as that it might teach vs all the rest For indeed according to that sense not only the whole Creede but euen that single Article of the holy Catholicke Church might be said to containe the reason of all our Faith so Fundamentally as that we should neede noe other guide then that But if we vnderstand it otherwise the Scripture it selfe speakes of particular errours which are dānable in them by whome they are embraced and yet they are not at all against any expresse doctrine of the Creede As namely where S. Paule calls it a doctrine of diuells to forbid marriage and meats which by the way is not to be vnderstood of the chastity and fasts of the Catholicke Church as Protestants do most peruersely affirme which knowes that those things are lawfull but that yet it is most gratefull to God when his seruants for his loue depriue themselues of those delights but of the heresie of the M●ni●hees as S. Austen doth expresly declare who forbad both marriage and meats as being abominable and impure through the institution thereof which they said was deriued from a certaine second ill cōdicioned God of their owne making In like manner S. Peter saith that S. Paule in his Epistles had written certaine thinges which were hard to be vnderstood and which the vnlearned and vnstable did peruert to their owne destruction S. Austen declares vpon this place that the places misunderstood concerned the doctrine of Iustification which some misconceaued to be by faith alone by occasion of what S. Paule had written to the Romanes And of purpose to countermine that errour he saith that S. Iames wrote his Epistle and prooued therein that good works were absolutely necessary to the acte of Iustification Here vpon we may obserue two things the one that an errour in this point alone is by the iudgment of S. Peter to worke their destruction who embrace it and the other that the Apostles Creede which speakes no one word thereof is no good rule to let vs knowe all the fundamentall point of faith Others say that the booke of the 39. Articles declares all the fundamentall points of Faith according to the Doctrine of the Church of England but that also is most absurdly affirmed For as it is true that they declare in some cōfused manner which yet indeed is

extreamely confused what the Church of England in most things belieues so is it as true that they are very carefull that they be not too clearely vnderstood And therefore in many cōtrouersies whereof that booke speakes it comes not at all to the maine difficulty of the question betweene them and vs and especially in those of the Church and Free will For whereas there are two maine Controuersies concerning the Church namely whether the Catholicke Church of our Lord must not euer be visible to the eyes of men though at some times more gloriously then at others and whether the said Church be infallible in the definitiōs of Faith in both which points we hold the affirmatiue and they the negatiue they dare not declare in this publique manner what they hold therein And so also in that of Free Wil Art 10. they only affirme thereof in haec verba The condition of mā after the fall of Adam is such that he cannot turne prepare himselfe by his owne naturall strength good workes to faith calling vpō God wherfore we haue no power to do good workes pleasant and acceptable to God without the grace of God preuenting vs that we may haue a good will and working with vs whē we haue that goodwil Now this is true Catholick Doctrine which we belieue better them they But they declare not the while whether or no a man haue freedome of will to do a good worke or not to do it when first he is inspired and moued to it by God Almighties grace which we affirme they deny which is the only knott of our question the point vpō which so many other Catholicke Doctrines depend Soe also do they play at fast and ●oose when in the sixt Article of holy Scripture they enumerate al those books of the old Testament which they allow to be Canonicall wherein by the way they are rather Iewes then Christians for not admitting the bookes of Iudith the Machabees diuers others into the Canon And they trifle also when they tell vs that they vnderstand those only bookes both of the old and newe Testament to be Canonicall of whose authority there was neuer any doubt in the Church For they know as well as we that the Apocalips the Epistle of S. Iames S. Iude and one of S. Peters were not acknowledged till prooffes were made during the space of three or fower hundred yeares after Christ our Lord. And yet these mē haue beene pleased out of their great grace to admit them though the Machabees must be reiected because they speake of prayer for the dead But obserue in the meane time what this booke of Articles sayeth concerning the Canonicall bookes of the new Testament It saith only this All the bookes of new Testament as they are commonly receaued we doe receaue and account them for Canonicall But why doe they not particularly enumerate all the bookes which they acknowledge to be of the new Testament as they had done them of the old but only because they must so haue named those bookes of S. Iames and others for Canonicall which the Lutherans haue cast out of their Canon A mad peece of vnity God wot when these reformers of the Church according forsooth to Scripture if you will take their word cannot so much as agree about the very Canon it selfe of the Scripture But abstracting from all these insincerities wherewith that booke of Articles is full fraught they doe not so much as say that the Articles of Doctrine which they deliuer are fundamentall either all or halfe or any one thereof or that they are necessarily to be belieued by them or the contrary damnable if it be belieued by vs but they are glad to walke in a cloude for the reasons which haue beene already toucht Maister Rogers indeede in the Analysis which he makes of those nyne and thirty Articles speakes lowd inough by way of taxing the doctrine of the Church of Rome as being contrary to that of the Church of England and he giues it as many ill names as his impure spirit can deuise affirmes amongst other things that many Papists and namely the Franciscans blush not to affirme that S. Francis is the holy Ghost Fol. 23. And that Christ is the Sauiour of men but one Mother Iane is the Sauiour of woemen a most execrable of Postellus the Iesuit Fol. 14. with a great deale of such base trash as this And yet his booke is declared to haue beene pervsed and by the lawfull authority of the Church of England permitted to be publicke But yet euen Maister Rogers himselfe is not so valiant as to tell vs in particular which point of their Doctrine is fundamentall to saluation and which is not Much lesse is there any apparance that euer the Church of England should doe it since euen now we haue seene that it dares not in diuerse points soe much as declare in publicke manner that it professes the expresse contrary of what we held Nay we are not likely to see the fūdamental points of Faith whereof they talke so lowd to be auowed by so much as either of the Vniuersities yea or yet by any one Colledge or society of learned men amongst them And the reason of their reseruation in this kind is playne For if when they write ioyntly and in a body they should be conuinced of any absurdity or errour by the testimony either of the ancient Fathers on the one side or the Lutherans on the other their maine cause would receaue a mortall wounde because so their Church o● Vniuersities or Colledges would plainly appeare to be controlled and confuted eitheir by the Fathers or their fellow ghospellers whereas now when they speake or write but in the name or persons of particular men one of them will not thinke that himselfe or his cause is much preiudiced if any other of them be found guylty of errour and in such cases it is vsuall for them to say what care I if Doctour Morton say this or Doctour White say that and the like For this reason it is that I haue heard some Catholickes affirme and that to my thinking with great reason that they would hold it to be no ill worke for them if the pretended Colledge of Chelsy or any other were founded by Protestants expresly for writing bookes of controuersie by common consent But I belieue I shall not see them halt vpon that leg for feare least they should be found to be lame of both On the otherside at times they make eager inuectiues against vs for declaring so many yea and all the Doctrines of our Church to be Fundamentall so far forth as that whosoeuer refuses obstinatly to belieue any one of them doth forfette the saluation of his soule And in the strength of this zeale of theirs Doctour Dunne in a sermon made before his Maiesty at his first happy coming to this Crowne doth bitterly exclame against the Catholicke Romane Church as

making euery toy to be Fūdamentall Where by the way he takes his pleasure vpon vs sayes that we Papists will not let Protestants be saued though they belieue the same Creede and the same faith with vs vnles withall they will belieue the same Mathematicks and gouerne thēselues by the same Kalēders which to omit other poornesses of his was soe weake and meane a iest so misbecoming of that Audience and of the place he helde as being fitter indeed for some Ordinary thē for a Chappel or Church and withall so very vntrue if he were in earnest that vnles the pride of his owne conceit had raised vp a dust to put out his eyes he could not but haue seene the senselesnes of what he said euen whilest he was speaking since we the Romane Catholickes in this kingdome do rather gouerne our selues at this day by the lesse perfect Kalender which now is vsed in this place then by the other which is both the better euen by the iudgment of learned Protestants is authorized by the Catholicke Church abroade Letting he world see thereby how willingly we can accommodate to them in all things which belong not meerely to Religion But Maister Doctour forgot himselfe worse shortly after For hauing grauely admonished mē before not to account things arbitrary to be necessary nor to call superstructions foundations nor to esteeme that euery little thing in Religion should be able to depriue a man of saluation he takes the paynes to wipe out with a wet finger the whole substance and drifte of all his owne discourse by saying to his effect That differēce in beliefe in points which are not very important is not to preiudice a mans saluation vnles by not belieuing them he commit a disobedience with all for saith he Obedience indeede is of the Essence of Religion Which vpon the whole matter is the very thing we say and the very thing whereby he crosses the whole scope of his owne sermon For if a mans disobediēce to the proposition and direction of the Church concerning an inferiour point of Doctrine do impugne the very essense of Religion it will follow that their distinctiō of points Fundamentall or not Fundamentall wherby they would inferre that a man can not loose his saluation but for misbelief in some few mayne points of Religion and not in the rest is absurd and vaine and detractiue both of Doctour Dunnes Doctrine last mentioned and of their owne obiection of vncharitablenes against vs for saying that men dying in different Religions cannot be saued And withall that this distinction will not secure them from committing the crime of separation from the Church of Christ our Lord and in swaruing from the directions thereof in which case all the Doctrines of the Church are found to be Fundamentall towards saluation And this shall serue for a dischardge both of what they obiect against our vnitie in faith and of what they alleadge in the behalfe of theirs And in the meane time I conceaue that I haue also sufficiently secured and settled those two mayne groundes vpon which this whole discourse is turned Namely first that there is but one true faith and one true Religion and Church out of which there is no saluation and secondly that both Catholickes and Protestants can not possible be accounted to be of that one Religion Church Faith And now for the finall proofe of this last point according euen to their practise as well as ours let my Reader but looke vpon the body of their lawes made against vs and especially vpon the Preambles thereof wherein they plentifully shew how hatefull an opinion they haue of our Church Let him looke vpon the seuerall Acts of State which haue issued from my Lords of the Counsell Let him looke vpō the proclamatiōs which haue beene made and published from time to time Let him looke vpon the large cōmissions which haue beene granted to Pursiuants whereby that scume of the world hath been and is enabled both to ransome ransacke vs at their pleasure Let him looke vpon those speeches which haue been vttered in both houses of Parliament not only against the professours but euen the profession it selfe of our Religion and how his most excellent Maiesty hath been importuned by their Petitions to add more weight to our miseries for thus it will easily be seene how false how rotten how superstitions how Idolatrous how detestable how damnable and euen destructiue of all truth and goodnes they professe themselues to esteeme our Religiō and in fine that we carry such a marke of the Beast in our foreheads as must needs in their opinion shut vp the gates of Heauen against vs and set open the iawes of Hell to deuoure and swallowe vs vp So that certainely we are no more of one Church with them in their opinion then they are of one with vs in ours And now there will remaine noe more but a short Recapitulation of what hath been deliuered more at large for the finishing of this discourse to which I will now betake my selfe A recapitulatiō of the whole discourse wherin it followes vpon the confession of both parties that the Catholickes and the Protestants are not both of them saueable in their seuerall Religions without repentance thereof before they dy and that Catholickes must therefore be no longer held vncharitable for saying so but those Protestants are shewed to be Libertines who say the contrary CHAPTER X. SInce the Faith Religion Church hath beene prooued both by Scriptures and Fathers as also by vnanswearable reasons which haue beene drawne both from the very groundes of true Faith and from the nature and spirit of Heresy and Schisme and finally by the Confession of both parties to be but only one and that out of that one there is noe saluation to be obtayned Since the difference concerning the Doctrine of faith betweene Catholickes Protestants are so many so important and so resolutely maintained cōcerning both the Canon of Scriptures the number nature of Sacraments the authority of traditions the supreme Iudge of Cōtrouersies the visible heade of the Church the iustification of ouer soules the valewe of our good workes the liberty of our will the possibility of keeping the Commandements the relations which runne betweene the men of this life on the one side and both the soules in Purgatory and the Saints in Heauen on the other Since besides our differences in points of Doctrine we swarue also from one an other in points of discipline and haue separated our selues haue mutually excōmunicated one another Since we hold them to liue in heresie and schisme and they vs in affected ignorance grosse superstition and Idolatry and are dayly making Sermons and bookes and edicts and lawes against one another it is certaine that either both they and we must not be saued if we dy vnrepētant of our seuerall Religions or else that the whole world hath beene in a dreame of three thousand yeares old euer

false hood and by exhorting men to imbrace the one and to auoid the other so farre off is she from demeriting by letting Protestants knowe that if they dye impenitent in that Religion they loose their soules THE CONCLVSION IN the meane time it is a most wofull case chat whilest they will be blaming vs for the want of Charity in condemning them there should be so few of them who haue so much compassion and Charity towards themselues as to flye from their extreame danger of eternall death And that such a world of worthy people being drawē vp by pride in the vnderstanding part of the minde and dragged downe by the disorderly affections of the will should be soe very glad to cast themselues away and that for euer Our Lord giue all men grace to feele in their very hearts what a huge misery it is to be in state of any mortall sinne but especially of this present Heresy which both is grieuous in it selfe and is besides a cōtinual noursery of other sins by meanes of those corrupt principles euen concerning life which vnder the false colours of purity piety Christian liberty the light of the ghospell it is wōt to infuse into the heart of man For when they teach men that there is no merit belonging to good worke though they be confest by vs to flowe but from the grace goodnes of Christ our Lord what courage do they giue men to be frequent and cheerefull in doing of good workes And what cause can they assigne why men should abstayne from sinne when they teach them that the best workes which are performed by the greatest Saints in the world are no better then sinnes and they in their owne nature mortall Nay when they teach men that the commaundements of God are not possibly to be kept by any man euen with the helpe of that diuine grace which hath been purchased and merited for vs by Christ our Lord and is communicated to the soules of his seruants by faith and loue what reason can they haue either to exhort men to keepe Gods Commandements or to reprooue them for infringing the same Yea yet further when they professe that men haue not so much as Free will to do any one good worke at all euen when they are first moued and assisted towards it by the good grace of God for without that grace all Catholicks professe that no man is able so much as to thinke one good thought in order to saluation with what sence can they encourage men to doe any thing which is good or with what iustice can they punish them for omitting the same since it hath no dependāce at all in the least degree vpō their own Free wil If therefore now at last they would giue me leaue I would beseech them to looke with steadfast eyes vpon the dangerous state wherein they are and besides to cōsider that our Lord is so highly good in himselfe and hath bene soe gracious to vs that he deserue to be adored and serued though all the world say nay And they are happy miseries which are indured in honour of such a Maiesty as his whose infinite power wisedome are as if they were but meere instruments of his infinite goodnes for the conueighing of graces downe to vs and the drawing of vs thereby vp to him The sinnes of this world and especially of Heresie and Schisme which are the very rootes and sources of millions of sinnes giue matter of sad meditation to the minde of those men who behold these things with a cleare sight yea and euen although by way of supposition there were no voluntary and malitious sinnes committed in the world yet were it misery inough for a man to liue out of the communion of the holy Catholicke Church with losse of time in doing good wherein such inestimable Treasures might be acquired For supposing that a man be a true member of that Church for as much as concernes his beliefe and that for as much concernes his life he be in state of grace there is no momēt of time wherein by the mercy of God which is euer both preuenting and cooperating with the will of man the same man may not procure increase of grace either by the doing of some one good deede or by the saying of some one good word or by the producing of some one good thought to the honour and glory of our Lord God Nor is there any weaknesse of body or want of learning or of other habilityes of the minde or any distresse in fortune which can clipp the wings that is to say the holy affections of the soule from soaring and struggling thus towards heauen Now for euery degree of new grace there is in correspondence a distinct degree of glory layd vp to be possessed in heauē This glory is a thing of such incomparable and soueraigne quality and excellency as that the Blessed Apostle sayth thereof That neither the eye hath seene 1. Cor. 2 nor the eare hath heard nor the heart hath comprehended any such thing as that A poore mans eye in this world might at ease discouer a million of times more greatnes and glory then euer the greatest and most glorious Monarch did enioy And yet a mans eye may be sayd scarce able to see any thing if it be compared with the infinitenes of those other things whereof we may haue newes by our eares For who can see so many things as the tongue of others can tell him of But yet neither can al that which we may euen heare hold any manner of proportion with those worlds of other things which by the faculties of our minde we may conceaue For when all is seene which can be shewed when all is heard which can be tould it remaines for vs to imagine other manner of things then all those and to multiply and frame by fancy vpon a minutes warning both innumerable more species and incomparably more excellent then those former were So that it is no meane expression for the Blessed Apostle to vse when he saith that the glory and ioy of heauen doth excell all that which can be seene or heard by the sense or which can euen be conceaued by the hart of man And yet meanes of high euen by this expression the Apostle himselfe dares not venture or presume to tell vs how great those ioyes are but only that other things are not so great as they And therby he may rather be accounted to deliuer what they are not then what they are This ioy and glory is so high and great and deepe as that one instant therof would incomparably exceede and out strip in true account all the sensuall ioy and glory which hath beene found and felt by all the mortall creatures of flesh and bloud put togeather from the begining of the world till the end thereof though all that glory and ioy could be cast and summed vp into one single act of glorying and enioying For