CHAP. XVII. Of the Presbyterians three principall Errours, concerning Iustification.

HAVING thus seen the truth of the an∣cient and Catholique doctrin, I was mo∣ved to take special notice, of three principall and most grosse errours, maintain'd by the Presbyterians, against it. The first is: that they do not only place the whole nature of Iustifica∣tion, Page  179 in remission of sins; but they likwise teach, that, although our sins be forgiven in Iustification: yet they are not taken away, but that they really remaine in the person iystified: and are only covered, and not imputed. The second errour is, that a man iustified hath no internal nor inherent iustice in him, as being al∣together defiled inwardly with sin: but that he is only iust, by the external iustice of Christ, with which he is covered, and which is impu∣ted vnto him. The third and last errour consists in this, that they teach, this external iustice of Christ, is applyed vnto man, by faith only: and that not by a Christian or Catholique faith, wherby one believes the articles of the Creed, or such things as God hath revealed in Scrip∣ture: but by a special faith, as they call it, wher∣by every one believes for certaine, that his sins are forgiven him, and that he is one of the predestinate.

The first errour, to witt: that sins remaine, and are not taken away from the person iusti∣fied, maintain'd by Calvin and the Presbyte∣rians; I found to be against cripture, the ver∣tue of Christs passion, & the efficacy of Baptis∣me. S. Iohn Baptist calleth Christ, the lamb of God that taketh away the sins of the world.* S. Paul saith: that Christ was offered vp once to ex∣haust the sins of many. And S. Iohn affirmeth that the blood of Christ cleanseth vs from all sins. Ananias said to S. Paul: Arise and be bap∣tized and wash away thy sins. If our sins be taken away, as S. Iohn affirmeth: how do they re∣maine Page  180 as the Presbyterians believe? If our sins be washed away, and cleansed by the blood of Christ, and by baptisme; how can the filthinesse and blots of them remaine? David saith to God:* Wash me, and I shall be whiter then snow. But, according to the Presbyterians, he behoved to remaine as black as pitch, and as filthie as the puddle; even with all the wa∣shing, that God would bestow vpon him. The∣refore this Presbyterian doctrin is against the Scriptures, the vertue of Christs passion, and the efficacy of baptisme: and it is also clearly against the holy Fathers, as we shall see shor∣tly in the Triall of the Sacraments.

Against these clear authorities the Calvinists bring principally one place of Scripture, whe∣reon they found their errour: and that is in the 31. Psalme, where David saith: Blessed are they, whose iniquities are forgiven, & whose sins are co∣vered. I admired, that for this one testimony, which saith that our sins are covered, they should deny so many, which shew that sins are taken away; and will not rather confesse with the Scripture, that they are both covered and taken away. S. Augustin sheweth excellently on this place how God doth both. For, comparing him to a Surgeon or Physician,* he saith: that God doth so cover the wound with a plaister; that he cureth it, and taketh it away. Calvin & his fol∣lowers make Christ to be a very imperfect Spi∣ritual Physician; who can neither heale the sick, nor cure the wounded soules, but only can cast a cover vpon them. Such a Physician Page  181 of the body, who could do nothing, but throw his cloake vpon the sick or wounded; and neither be able, to take away the sicknesse or wounds, would be in small esteem, and little employed.

The second grosse errour of Calvin, which denyeth inherent iustice, is sufficiently above refuted. Where it was shewed out of the Scrip∣tures, & Fathers, that we are quickned by Christ, and that iustice or grace proceeding from the iustice of Christ, the meritorious cause of our iustice, is the spiritual life of the Soule, which quickens it; and therefore must be in∣ternal, and inherent within vs. For as one can∣not live naturally, vnlesse he have internal life wi∣thin him; so neither can one live Spiritually, by any thing that is without him; but he must ne∣cessarly, have the life of grace or iustice within him. This truth is so strong, that Calvin did so∣metime acknowledge it: for he saith,* that we are never reconciled to God, but we are also gifted with inherent iustice. But at other times he fre∣quently opposeth it, affirming, that the most holy and iust persons are nothing inwardly, but filthy sinners: and that all their iustice consists only in the external iustice of Christ, which is imputed to them, and with which their sins and filthynesse are covered.* So that Calvins iust men are not vnfitly by some compared to whi∣ted Sepulchres (to which our Saviour compa∣red the Pharisees) that outwardly appeare vnto men beautifvll, but within are full of dead mens bones & all filthinesse. So the Presbyte∣rians Page  182 would appeare beautifull outwardly, by the iustice of Christ; but inwardly they are full of filthinesse & iniquity. They are also like Wolves in sheeps clothing, who haue an external shew of meeknesse & iustice: but inwardly are ravenous creatures. But as sheeps clothing doth not make a wolfe, to become a lamb; so neither will the external iustice of Christ, that innocent lamb, with which a sinner would cloth himself out∣wardly, and yet remaine still in his sins, make him a Saint.* S. Iohn giveth a serious warning to this purpose; Little children, saith he, let no man seduce you. He that doth iustice is iust, even as he also, (that is, Christ) is iust. Therefore, they are seduced, who think to be iust; and yet will do no iustice, as Christ did,

The third errour, to witt: that faith alone doth iustify, is also above refuted. For 1. it hath been shewed not to be in Scripture; And the∣refore the Presbytetians make it very vnreaso∣nably & against their own principles, the prin∣cipal article of their religion. 2. It is not only not to be found in Scripture, but it is expresly word by word against Scripture, as hath been seen out of S. Iames. Therefore, the Presbyte∣rians brags of great advantage, in this point, are very false and groundlesse. 3. It is also against the holy Fathers, who condemned it, as we haue seen, in some ancient heretiques. Yea S. Augustin doth affirm, that because it had risen in the very time of the Apostles, by misinter∣preting the words of S. Paul, the other Apos∣tles as S. Peter, S. Iames, & S. Iohn did direct Page  183 the intention of their epistles, and wrote most earnestly, to roote out that errour, from the minds of men And S. Paul also did expresse himself sufficiently against this errour, when he said: that albeit he had all faith, so that he could remove mountains: if he had not charity,* which he calleth greater, and more excellent, then faith and hope, he would be nothing, and his faith would profite him nothing. Whence S. Augustin saith: that it is charity,* which makes all vertues profitable; and that faith may be present, but it cannot profite without charity, and S. Leo saith: that charity quickens faith it self, by which the iust man lives. Yea M. Shelford the Protestant Minister above cited saith ex∣presly: that Charity is the most precious grace of God; and is the greatest mean & instrument of our Iustification. And that he (meaning Calvin) who preferreth faith before charity in our Iustification, would elude S. Pauls de∣monstration.

But, there is another part or branch of this third errour, much more dangerous then the former. For, as they teach that faith alone doth iustify, and yet they require with it charity & other vertues, which makes the difference to be more nominal then real; so they teach that this iustifying faith is nothing else, but a sure persuasion, that every one ought to have of the forgivenesse of his sins, for the merits of Christ; and that he is iust in the sight of God. This is the special faith, which they say is only given to the elect; and these, who once have it, can ne∣ver Page  184 fall from it; and they are sure of their elec∣tion & predestination. In this matter, the Pres∣byterians differ substantially from the Catho∣liques; who require also faith to Iustification, but of a far different nature from this of Calvin; which they esteem not to be faith, but rather a phanatical fancy, and high presumption. Against which, I found some solid reasons which I will briefly touch. 1. No mā ought to believe any thing, as an article of faith, but that which God hath re¦vealed. But God hath not revealed, that every mās sins are forgiven him. Therefore he ought not to believe it, & much lesse: although he believe it, is he iustifyed by it. 2. There is neither precept nor example in the whole Scripture, of such a special iustifying faith. Therefore it is not to be admitted. 3. It is far different from the faith of Abraham, the father of the faithfull, by which he was iustifyed; which faith, the Apostle in the same epistle to the Romans, doth highly extoll. For he was iustifyed, by believing the promise of God, which was revealed to him, to witt: that he should be the Father of many nations, and that his seed should be as the star∣res of the heauen, and the sand of the sea. This is the faith which the Christians of all ages, ever required, before Luther & Calvin arose, to believe what God had revealed, to witt: the articles of our Creed, and the other matters contaynd in Scripture: accorording to that of the Apostle: If thou confesse with thy mouth our Lord Iesus,* and in thy hart believe, that God raised him from the dead, thou shalt be saved. S. Page  185 Iohn saith also: These things are written,* that ye may believe Iesus Christ is the Son of God, and believing, ye may have everlasting life: Here is not a word of Calvins special faith; and yet we see how Abraham & others were iustifyed wit∣hout it; by believing these things, which God had revealed.* 4. S. Paul esteem'd Predestination one of the most deep secrets of God, crying out: O the depth, of the riches, of the wisdome, & knowledge of God &c. And yet, every Calvinist will know this secret, in relation to himself; as if he were one of Gods privy Counsellers; or God had particularly reveald it to him S. Au∣gustin saith to the same purpose:* who of all the campany of the faithfull, so long as he lives in this mortality, can presume, that he is in the number of the predestinate? What would S. Augustin have said of the Presbyterians, who do not on∣ly so presume; but make it also the principal article of their faith, and the very ground of their Iustification. 5. This belief of the assurance of election, is against the Scrip∣ture, which sheweth that man knoweth not whether he be worthy love or hatred;* and exhorts vs to work out our Salvation in fear and trem∣bling; and advertiseth him, who stands, to take head, least he fall. Lastly, as this presumptuous be¦lief openeth a wide gate to all sort of vice, and banisheth the exercise of vertue & true piety, which might be easily shewed; so the seeking this faith, hath made diverse loose all hope; and it hath proved pernicious to them, both in soule & body. For experience hath proved, Page  186 that it hath made diverse to be troubled in Spi∣rit, and loose their wits: and some to fall into despaire, by putting violent hands in themselves; as it did not long ago, to a famous Covenanter in Aberdeen,* who drowned himself, when he was esteem'd by the Ministers there, to haue been at the very point, of getting assurance of his election. So that I have heard some of the old Protestant Ministers condemne much this iustifying faith of the Puritans.* And M. Shel∣ford doth not stand, to call it, a private Fancie, and a false faith; and an enemy to all true ver∣tue & piety. Therefore, by Gods grace, I do not intend to believe it, much lesse to found my Salvation vpon it. All the assurance that we can have here, without Gods particular revelation, is by hope in the divine goodnesse, and mercy: which hope is not only fufficient to comfort vs in this life, but also, it will not confound vs in the next; if we strive here to do our dutie: and have the love of God, powred forth in our hearts. Therefore, it belongs to the vertue of hope, and not to faith, to apply the divine pro∣mises; as the same M. Shelford doth acknow∣ledge.

Besids all these authorities & reasons: a Ca∣tholique shew me that this doctrin of Iustifica∣tion by faith only, destroyeth it self. For if we cannot be iustifyed by any works, then we could not be iustifyed by faith, since faith it self is a work, according to these words of our Saviour: This is the work of God, that you beleeve in him, whom he hath sent. Therefore, said he, since we are iustifyed by faith, which is not Page  187 against the divine grace, nor our free iusti∣fication; because faith it self is a work of grace: so we may be also Iustifyed by love, hope, and other works of grace; without any derogation from the diuine grace. He did further vrge and said: either the faith, by which the Calvinists say, that men are iustifyed, is a mortal sin, or not? If it be a deadly sin; then they are iustifyed by sin: which is impious to say. If it be not a mortal sin: then all our actions are not sins, as Luther & Calvin falsly teach. The same Ca∣tholique shew me, that, to shun these inconve∣niences, to which the doctrin of the Calvinists drives them; they affirm, that faith, albeit it be a work, yet it doth not iustify, as a work of ver∣tue: but only as an Instrument, to apprehend the iustice of Christ. Calvin saith: that Faith,* although it be of no dignity nor price, iustifyes vs, bringing Christ, as a pot filled with money enricheth a man. Melanchton saith: that iustifying faith, is like a poore mans hand, which he stretcheth forth, to receive almes, from a rich man. And so at length, this iustifying faith, which the Presbyterians so much cry vp, by the confession of Calvin, is of no price nor dignity; so that by him it is compared to a pot and by another great light, to a scabbed mans' hand: and by both ther principles, it is a sinfull instrument, by which they will have all men to be iustifyed. Whereby (said the Catholique) it may appeare, that these men are no lesse enemies to faith, then to works, and that they destroy the goodnesse & vertue of both. Whereas the Catholiques do Page  188 esteem faith, to be an excellent vertue, and the very roote & foundation of our Iustification.

There was an other difficulty, arising clearly from the Presbyterian doctrin; with which the same Catholique did much presse me, and some other Protestants, who were present. Ei∣ther, said he, the Presbyterians, who pretend to be assured of their electiō, are purged & cleansed from the filthines of their sins, befor they can en∣ter into heauen: or they are not purged at all from them? If they be not purged from them: Then they cannot enter into that heavenly ci∣tie. For S. Iohn saith: There shall not enter into it any polluted thing. That citie is described to be of pure gold, and the foundations of it, to be adorned with every precious stone. Therefore the Citizens of it, must also be pure and wit∣hout spot. And consequently: if the Presbyte∣rians, be not purged from the filthinesse and sores of their sins; which must not be only covered; but really taken away, cured, and cleansed: they cannot enter into heaven. If they say, that they must be purged from their sins, and all filthinesse and blots taken from them, before they can enter into heaven; then they are either purged from their sins, in this life, or in the life to come. Not in this: because they teach, that their sins are not taken away in this life; but are only covered, and the filthinesse of them remaines; and as they live, so they di• in sins. Not after this life: for then, they beho∣ved to acknowledge a Purgatory; which is against a principal article of their negative faith. Page  189 If they say; their sins are taken away by death, in the very instant of it: Then since death is common to all men; if death had that power, all men would be cleansed from sin; and so all would be saved; which is false. If they say, It is not death simply, but death ioyn'd with faith, that hath this power. Why shall not also, faith and life have the same power? How can the Presbyterians, without any ground in Scrip∣ture, assigne that power to faith, and death; which they deny, against Scripture, to faith, and the holy Sacraments, and to the blood of Christ? Death indeed, may put an end to sin; that one sin no more: but it cannot take away sins already done: or else death would be more po∣werfull, according to that tenet, then the blood of Christ, & the holy Sacraments; which is not only a groundlesse fancy, but also a great absurdity. Out of which, it followeth that either the Presbyterians must grant, that they do not go to heaven; which is very much against the assurance of their election: or that they are purged from their sins, after this life, since they are not purged in it: which is against their negative confession. And so these, who deny a a Purgatory for venial sins, must grant a new and most dangerous Purgatory, for mortal sins. For my part: I could never find a solid ans∣wer to this reason; and therefore I leave it to the Presbyteries consideration.

But, because this Catholique did trouble vs, with this difficulty; I thought to have entan∣gled him as much, with the words of Bellar∣min; Page  190 whereof I had heard some Ministera of∣ten boast. Did not Bellarmin, said I, after he had much laboured, to prove Iustification by works, in end conclude: That, it was most safe to put all our confidence, in the only mercy of God. What will become then of all your works and merits; which such a great Champion, of your Church, doth renounce? To which he answe∣red: that Bellarmins words fully related, do clear the whole matter:* and shew the vanity of the Ministers pretences. For thus he speaks. By reason of the vncertainty of our proper Iustice, and of the danger of our vaine glory, it is most safe, to put all our confidence in the only mercy & favour of God. Where he doth not deny, neither good works nor merits: but only, affirmeth, that for two reasons, which he there toucheth, that it is most safe, not to rely vpon them: but vpon the alone mercy of God. Out of which, the Ministers would make this false collection: the∣refore we are not iustifyed by works. Which is as ridiculous, as if you would say. The Pro∣testants teach: that it is most safe, to rely vpon the mercy of God: Therefore they are not ius∣tifyed by faith. If then the Protestants relying vpon the mercy of God, taketh not away Ius∣tification by faith: why should not also the Ca∣tholiques relying on the same mercy, not take away Iustification by works? Bellarmin speaks so clearly in this matter, that his meaning can∣not be wrested without malice. For he she∣weth, in the same place, that David, and o∣ther Saints, had some confidence in their iustice Page  191 and good works: according to that in the 17. Psalme: The Lord will render to me according to my iustice: because I have kept his wayes. The like he sheweth of Nehemias, Ezechias, and Ester. And this they did, with great humility. But, because such cōfidēce is dangerous to many, by reason of pride & vaine glory, that may arise: & beside there are few, who haue such merits, or are sure to have them: Therefore Bellarmin saith: it is most safe, to rely on the mercy of God: whereof he gives this reason. Either a man hath good works: or he hath none, but evil works. If he hath no good, but evil works; then he is perniciously deceived, who trusts in evil works: for these are deceitfull riches. as S. Ber¦nard calls them. If he hath good works: he loo∣seth nothing by not looking on them, & by put∣ting his trust in the mercy of God alone: for God lookes on them, & knowes them well, and will not suffer them to passe, without their due re∣ward. Thus Bellarmin. Yea,* the Councel of Trent makes the like profession, when it saith: Although much be given to good works, in the holy Scriptures: &c. Yet God forbid, that a Christian should trust or glory in himself, & not in our Lord: whose goodnesse is so great, that he willeth these things, to be our merits, which are his own gifts. The Ministers may collect, out of these words, by their Logique, that the Councel of Trent, yea and that all Papists are Protestants▪ But they will not distinguish, between the necessity of good works; and confiding in them: which are very different. At least, all moderat Protestants may Page  192 know by this open profession, the falshood of that calumny, which is often beaten into their eares, to witt, that all Papists presume in their merits. S. Augustin sheweth, that there are two gulfs in this matter, one vpon either hand: and that the truth is a direct way in the mid∣dle. Presumption of iustice, or good works, is the gulf, vpon the one hand: and negligence of good works, is the precipice on the other. But the earnest care of good works and piety, ac∣companyed with humility, is the safe way in the middle. Thus ended the Catholique, to the good satisfaction of some Protestants, who were present.

To conclude this matter, (wherein I have stayed longer, by reason of the Ministers spe∣cious pretences of great advantage in it) I can not believe any more, Iustification by faith only, as the principal article of my religion: because it is not in Sctipture: because it is expresly against Scripture, & against the holy Fathers: because it is an ancient heresy, condemned in Simon Ma∣gus, & Eunomius: because the Presbyteriās iusti∣fying faith, is not a true Catholique faith, having the divin reveal'd truth for its obiect, as these he retiques required: but is a private fancy & a false faith,* (as it is acknowledged by some Protestāts) having for its obiect, humane presumption. Because it makes Christ a most imperfect Phy∣sician: and either debarreth man, from the kingdome of heaven, into which he cannot enter with the filthinesse of his sins; or expo∣seth him, after this life, to a most dangerous pur∣gation. Page  193 Because it breeds neglect of all piety, and good works: and opens a wide gate to all sort of vice. In a word: albeit the Ministers brag∣ged much of this article: yet I found they had never lesse reason: if we will stand to the iud∣gment of the Scriptures & Fathers: which, God willing, I ever intend to prefer to their fancies, and to their Philosophical distinctions, or rather confusions: to which, they are for∣ced to run: that they may lurk in their obscuri∣ties, when they are beaten out of the Scriptu∣res: in which, at first, they pretended, to be impregnably setled. It is sufficient for me, that the Scripture expresly saith: that a man is iusti∣fyed by works, and not by faith only; Which is the contradiction of the Presbyterians faith: and that themselves do acknowledge in end, the necessity of good works. But to know how they are necessary; either as causes, or condi∣tions, is not a necessary curiosity; wherof few are capable, and without which many have gone to heaven. And so now, I proceed to the Trial of our doctrin, concerning the Sacra∣ments.