Presbyteries triall, or, The occasion and motives of conversion to the Catholique faith of a person of quality in Scotland ; to which is svbioyned, A little tovch-stone of the Presbyterian covenant

SECTION XI. Of Repentance, Faith, Satisfactions, Opus Operatum, Works of Supererogation. Merits, Pardons, Peregri∣nations & Stations.

YOV say next in your Covenant.

We detest his desperate and vncertain Re∣pentance: His general and doubtsome faith. His Satisfactions of men, for their sins: His Iustifica∣tion by works, Opus operatum: works of Superero∣gation, Merits, Pardons, Peregrinations, and Stations.

Here in the first place, you follow your two Masters Luther & Calvin, by calling the Re∣pentance of the Catholiques, desperate, and vncertain, which Cardinal Bellarmin reckons, not amongst their doctrines, but amongst their deceits & calūnies. For first, it is most false, that the Catholiques Repentance is desperate, th∣tough Cōtrition be required to it: since there is no more required, but that which is iust, and

which many have had, and by Gods grace may be easily had: neither have any been drawn to despaire by it, as the same Bellarmin affirmes against Calvins calumnies. Secondly, it is falsly called vncertain: For albeit the Ca∣tholiques teach, that no man, without divi∣ne revelation, can know the truth of his own repentance, by the certainty of divine faith; yet he m••y know it by a moral certainty, ari∣seing from hope in the divine goodnesse, ac∣cording to that of S. Paul; we are saved by Hope; which is sufficient, to put mans mind in peace and tranquillity. Then you as falsly detest the Catholique faith, as generall and doubtsome: For, albeit the Catholiques be∣le ve not only all that God has reveal'd in ge∣ne••all, but also every particular point; yet you call their faith general and doubtsome: becau∣se they will not beleeve that, which God ne∣ver reveal'd, to witt, your special faith, or ra∣ther foolish fancie, by which every one of you beleeves, that your sins are forgiven, and that you are of the number of the predestinate, and by which you think to be iustifyed. But the Catholiques have no reason to beleeve such a special faith: because, (as it has been shewed above) it is nothing but meer presumption, and is condemned as a false faith, & a private fancie, by a famous Protestant, and it is so groundlesse & doubtsome, that it brings di∣verse among your selves, who follow closely your principles, into great perturbation of mind, and some into desperation. All which,

as also the truth and certainty of the Catholi∣ques iustifying faith, may be seen handled abo∣ve, in the matter of Iustification, and particu∣larly in the 17. Chapter page 183. and some few pages following.

After you have detested Confession, and blamed the Catholiques, for requireing so much Contrition: now you detest Satisfaction, and so you renounce all the three parts of the Sacrament of Penance: but you do this with as little reason; as you have done the rest: For, by Satisfactions, the Catholiques vnderstand some laborious works, such as Prayer, A mes∣deeds, fasting, which are offered vp to God, in Satisfaction, for the temporal punishment due to our sins, after the guilt and eternal pu∣nishment are taken away, by the Sacramen∣tal absolution: which doctrine is most conso∣nant to the Scrip••ures & holy Fathers. That temporal punishment remaines due to sin, af∣ter the eternal is remitted, is most clear in the person of King David, who, after he had go∣te remission of his sins from God, by the mouth of Nathan the Prophet, was notwithstanding punished temporally, with the death of his Son. This truth S. Augustin doth testifie, say∣ing: A man is forced to suffer, even after his sins are forgiven, &c. puni••hment doth hold a man temporally, whom sin holds not guilty vnto eternal damnation. That this temporall paine, remaining after the guilt of sin is remitted, may be redeemed by good works, which are the∣refore called Satisfactions, is also evident. For

Daniel said to the King, Let me Counsell thee, ô King, redeem thy sins with almes, and thy ini∣quities with the mercies of the poore. S. Iohn Ba∣ptist saith: Doe fruits worthy of Penance. S. Au∣gustin, vpon these words of the Psalme, Clean∣se me from my sin, desires sinners to say with David: No my Lord, my sin shall not be vnpu∣nished, it shall not be vnpunished: but therefore I will not, that thou punish it, because I punish my own sin. I passe by more testimonies for brevities sake. It is sufficient, to note that the Centurists confesse this was the doctrine & practice of the auncient Church: as may be seen, Centurie 3. col. 127. Neither is it any wonder, that you, who deny all good works, are so great Enemies to Satisfactions, or works of austerity.

You detest next the Popes Iustification by works; but you might as well, with your first Apostle Luther, renounce the Iustification of S. Iames, who teacheth the same, in expresse termes, saying: Do you see, that, by works, a man is iustifyed, and not by faith only? But en∣ough of this matter has been said above.

Then for opus operatum, which you abiure, it has bred some of your Ministers endlesse work; for, being often enquired, they could never tell truly, what it was; but brought di∣verse ridiculous, & oftentimes contrary glosses or rather gesses on it, which would be too te∣dious here to insert. Whereby it is evident, that they have blasphemed things, as S. Iude speaks, whereof they are ignorant: and have

made many thowsands do the same. What the Catholique Doctors intend by opus operatum, has been above shewed, pag. 202. to witt that the Sacraments of the new Law doe conferre grace, by the work wrought: that is by the power of the Sacramental action, instituted by Christ to that effect; and not by the merit of the Minister, or Receiver of the Sacraments: which is a most certain truth, as may be seen above explain'd, and confirmed at more length. This is a better work wrought, then the work of your Covenant, which has wrought much mischief in great Britain.

You are not content to renounce all works of duty, which are commanded, by denying the possibility of keeping the commandments; vnlesse you renounce also works of more per∣fection, not commanded, but Counselled, which the Catholiques call works of Supere∣rogation. That there are such works most lau∣dable & commendable, albeit you detest them, is evident by the Scriptures & Fathers. For Virginity is not a command, but a Counsel: and is more perfect then Matrimony. Of this S. Paul giveth testimony saying: As concerning Virgins, a commandment of our Lord I have not, but Counsel I give, as having obtaynd mercy of our Lord to be faithfull. 1. Cor. 7.25. where he also sheweth, that he, who maries doth well: but he, who maries not, doth better ver. ••8. The same also our Saviour shewes, saying: that there are Eunuches, who have gelded themselves, for the Kingdome of Heaven. Again our Sa∣viour

shewes another Counsel, or work of perfection, when he said to the yong man in the Gospell: If thou wilt be perfect: Goe sell the things thou hast, and give to the poore, & thou shall have treasure in Heaven. Math. 19.21. To these two works of perfection is adioyn'd voluntary obedience, as Christ himself shew, by his voluntary subiection to the blessed Vir∣gin, and S. Ioseph: He himself being the ab∣solute Lord of them & all things. S. Luke 2.51. The holy Fathers are most clear for this doctri∣ne. S. Chrysostom saith: Some things Christ commandeth, somethings he leaveth to our own free-will: For he said not: sell that thou hast: but if thou wilt be perfect, sell that thou hast, &c. And in his 18. homily of Penance, he saith: Multi & ipsa superant mandata: Many goe be∣yond the very commandments. S. Augustin also sheweth the difference, between Commands & Evangelical Counsels, affirming, that, for not doing the first, men are condemned; but, for doing the other, they are commended: in these things God commandeth a debt, in those, what you shall supererogate (or bestow more) he will render at his returne. These are the ex∣cellent works of perfection, to which, a great treasure or reward is promised in heaven: the∣se are the Heroick acts of Vertue, which are only performed in the Catholique Church, and show the admirable excellency & perfe∣ction of the Christian religion, against which excellent works, you are so great Enemies; that you have not so much vertue, as to approve

them, when they are performed by others. The truth is so clearly here on the Catholi∣ques side against you; that it extorted a Con∣fession from one of your own Coate, M. Shel∣ford a Protestant Minister, who, having spo∣ken a little of the foresaid Evangelical Coun∣sels, and of the great rewards, that are promi∣sed to them, concludes in these words: These are Gods Counsels, which, of the Primitive Ch∣urch, were put in practise, but in our times (mea∣ning of the Protestant Church) they are put off, with a Non placet.

You detest next the Catholique doctrine of Merits, which, you would make the ignorant beleeve, to be most absurd; and indeed so it will seem to any, who lookes vpon it, through your Ministerial spectacles, representing it vn∣to them, as if the Catholiques taught, that good works, done by the force of Nature, and not by the power of Christs grace, were merito∣rious of Heaven, or that they taught, that they were to be saved by their own merits, and not by the merits of Christ: whereas indeed the Catholique doctrine is iust contrary, as may be seen in the Councel of Trent, sess. 6. can. 1. 10. 32 33. and in the 8. Chapter of that same Session; of which matter something has been touched above pag. 190. 191. and before that p. 171. where some words of the Councel, to this purpose, are cited. The true sense, then of the Catholiques, concerning Merits, is, that good works done by a person in the state of grace, and performed by the power &

strength of Christs grace, have a reward of eternal life, by Christs goodnesse, promised vnto them. The Scripture is so clear for this truth, that it is wonder, how any person can doubt of it it Our Saviour saith. Be glad, and reioyce: for great is your reward in heaven. Math. 5.12. Again: call the workmen, and pay them their hire. ch. 20. 8. S. Paul saith: God will ren∣der to every one, according to his works, to them truly, that, according to patience in good works, seek glory & incorruption, life eternal. Rom. 2.6.7. who sowes in the Spirit, shall reap in the Spirit life everlasting. 1. Cor. 6.8. And of him∣self he saith: I have fought a good fight, &c. con∣cerning the rest, there is laid vp for me a Crowne of Iustice, &c. 2. Tim. 4.7. And in the Apo∣calypse, it is said of some Saints: They shall walk with me in whites, because they are wor∣thie. Whereby it is as evident, as the Sun, that life eternal is the reward and hire of good works, and therefore, they are meritorious: for rewards are not given, but to merits. The holy Fathers are so much for this doctrine, that Luther & diverse Protestants doe censure them for it: as may be seen in the Protestants Apo∣logy. We shall be content to cite one only testi∣mony of S. Augustin, who saith: He (to witt Paul) sayes, that our Lord a Iust Iudge will ren∣der to him a Crowne: he therefore owes it, and as a Iust Iudge will pay it; for the work being regar∣ded, the reward cannot be denied. But the evi∣dence of this truth is so great, that it is acknow∣ledged by other Protestants, The forementio∣ned

M. Shelford saith: The main Tenet of the Scripture is, that God will reward every man, according to his works. And much more to this purpose. The Protestant Author of the Chri∣stian Moderator confesseth it yet more fully, saying: I professe sincerely, I should be so far from enforceing Papists to renounce the Doctrine of Merits, that I am resolved to suffer a thowsand deaths, rather, then abiure so manifest a truth, according to the sense, wherein they explain them∣selves; or affirm so great & manifest an Errour, according to the sense, wherein we explain our sel∣ves. Thus he. But according to your princi∣ples, yow have reason, to renounce all merits; since you deny all good works: affirming, that your best actions are mortal sins, to which in∣deed, not reward, but punishment is due; and so you will be in a very hard case, if you be re∣warded, according to your works.

You renounce also Pardons or Indulgences: but, when these are known, according to the Catholiques sense, they are not such Boggles, as you would make them appeare to children: For these are only remissions of the temporal penance or paines, which, for the most part, remain to be suffered for the Satisfaction of sin, after the guilt thereof is taken away. That the Church has this power, is proved by our Sa∣viours words: Whatsoever thou shalt loose in earth, shall be also loosed in heaven. And by the practise of S. Paul, who pardoned the ince∣stuous Corinthian of the rest of his penance. 2. Cor. 10. where he saith, he pardoned him, in

the person of Christ. Neither, in this matter rightly vnderstood, can there be any difficul∣ty: and therefore, we will insist no more on it: And the Ministers themselves have been known, to give such pardons to some faulters, freeing them from their stoole of Repentance.

For Pilgrimages to holy places, which you detest, we need not also to stand much vpon them, seing they were ordained by God him∣self: as may be seen, Deuternomie 16. chapt. ver. 16. where Moyses saith: Three times in a yeare, shall all thy male appeare in the sight of our Lord thy God, in the place, which he shall choose. The holy parents of Samuel carefully obser∣ved this precept. 1. Kings 1. as also Christ him∣self and his blessed Mother. Luke 2. Iohn 12. The Gentils likewise came from far Coūtreys, to worship in Ierusalem, as the Eunuch of Aethiopia. Acts. 8.27. And the three wisemen came from the East, to adore Christ at his birth. Mat. 2. The devout woemen went to visit our Saviours sepulchre. Now what was the practice of the Primitive Church, is so clear, that it needs no proof. S. Hierom saith it would be longsome to recount, through every age, from the Ascension of Christ, to the present time, the number of Bishops, Mar∣tyrs and eloquent persons, who have come to Ierusalem, to adore Christ in these holy places, &c. And again. The Iewes of old did worship the Holy of Holyes: because there were the Che∣rubins, the propitiatorie and Ark of the Testa∣ment, Manna, the Rod of Aaron & the golden

Altar. But does not the Sepulchre of Christ seem more Venerable vnto thee, the glory of whose Se∣pulchre was foretould by Esay. And his Sepulchre shall be glorious. &c. The peregrinations also to visit the Sepulchres of S. Peter & S. Paul, and of other Saints, were very frequent in the Primitive Church, and are not blamed by some Protestants. These devout Pilgrimages, to vi∣sit holy places & Saints reliques, by which God & his Saints are much honoured, devo∣tion augmented, & many benefits often ob∣taind, are much more commendable, then your intended warlik peregrinations, with your Co∣venanting Armies, to destroy these holy places & Monuments of piety. But you have come far short of your reckoning. How much are you degenerated from the piety of your Ance∣stors, who built diverse Hospitals in the way to Rome, enriching them with revenues to re∣ceive the Pilgrins, who were going to visit the bodyes of the holy Apostles, as Cardinal Baro∣nius testifyeth?

Then, for Stations, which you have made the people abiure with implicit faith, they ha∣ve put many of your best Ministerial heads to a stand; not being able to shew, what they are as is known by many experiences. But, albeit you ignorantly abiure them; yet they are most ancient and commendable. Tertullian makes mention of them, when he saith: that the Ch∣urch in time of persecution, disciplinaticr est in ieiunijs, Stationibus, & Orationibus, that is; more exercised in Fastings, Stations, and Prayers.

And in many other places he speaks of them. They were nothing else, but Vigils or dayly watches of people, continually praying in the time of Solemn fasts. Which were called Sta∣tions by a Similitude drawn from an Armie, wherein there are alwayes some appointed to keep watch, when others are at rest. So in the Catholique Church, which is the Army of the living God, there are some ordain'd to stand watching & praying for the rest. What evil is in this, or rather is there not great good in it? But thereafter, the Stations were not only vsed vpon fasting dayes, but also vpon Sundayes & Feasts, as may be seen more amply in Cardinal Bellarmin. lib. 2. de bonis operi∣bus. c. 22. And it is related in the life of S. Co∣lumbanus, a great Apostle of our Nation, that, in the famous Monasterie which he founded at Luxovium in Burgundie, there were so many religious persons, that there were ever some in the Quire, night & day, praying and praising God. Such holy Stations are much better, then your Kirk-Sessions: and therefore you very in∣consideratly abiure them.

Notes

• Bellar. lib. 1. de penit. c. 2. & 5.
• Rom. 8.14.
• 2. Kings ch. 12. v. 13.
• Aug. tract 124. in Ioan.
• Daniel 4.
• Luke 3.8.
• Aug in psal. 50.
• Iames 2. ch. v. 24.
• Iude v. 10.
• Math. 19.12.
• Chrys. in 1. ad Cor. c. 9.
• Aug. de Virgini∣tate c. 30.
• Shelf. p. 109.
• Prot. Apol. tract. 1. sec. 3. sub. 6. Aug lib. 50. Ho∣mil. 4.
• Shelf p. 115.
• Christ Moder. p. 67.
• Math. 16.
• Iohn 2.
• Hier. epist. 17. ad Mar∣cellam.
• Baron. ad an num 845. ex Concilio Melden∣si c. 15.
• Tert. in lib. de fug•• in persecu∣tione.