Defense of Perkins Book Called a Reformed Catholic, Front matter · Dedication 2
speaker W. P. TO THE RIGHT WORSHIPFVLL, SIR WILLIAM BOWES Knight, &c. Grace and peace.
RIght Worshipfull, it is a notable policy of the diuell, which he hath put into the heads of sundry men in this age, to thinke that our religion and the religion of the present Church of Rome are all one for substance: and that they may be reunited as (in their opinion) they were before. Writings to this effect are spread abroad in the French tongue, and respected of English Protestants more then is meete, or ought to be. For let men in shew of moderation, pretend the peace and good estate of the Catholike Church as long as they will; this Vnion of the two religions can neuer be made, more then the vnion of light and darkenes.
speaker D. B. P. MAISTER PERKINS IN THE Epistle Dedicatorie.
It is a policie of the diuell, to thinke that our Religion, and the Religion of the present Church of Rome, are all one in substance, or that they may be reunited.
BEfore I am to deliuer my opinion concerning this point, I had neede to be enformed, what this Author meaneth by these words our Religion: For there being great diuersities of pretended Religions currant in the world, all contrary to the Church of Rome, how can I certainlie know, whether of them h… professeth? Wherefore (good Sir) may it please you to declare, what Religion you vnderstand, when you say our Religion? Is it that which Martin Luther (a licentious Fryer) first preached in Germany? or rather that, which the martiall Minister Zwinglius, contended with sword and shield, to set vp in Switzerland? or perhaps that, which John Caluin, by sedition wrought into Geneua, expelling the lawfull Magistrate thence, and by the ayde of Beza (a dissolute turnecoate) spread into many corners of France? Or if by your Religion, you meane only to comprehend the Religion now practised in England. yet are you farther to shewe, whether you vnderstand that established by the State, or the other more refined (as it is thought by many) and embraced by them, who are called Puritanes, for of their leauen, sauoureth that position of yours: That the article of Christs descent into bell, crept into the Creede by negligence; and some other such like in this booke. These principall diuisions of the new Gospell (to omit sundrie sub-diuisions) being famous, and receiued of diuers in England, according to each mans phantasie, it is meete you expresse, whether of them you speake of, that it may be dulie considered, how the Romane Religion and it agree, and what vnion may be made betweene them.
speaker A. W. Is this no superfluitie of words? What reasonable man can doubt, that Master Perkins by our religion meanes, as you say afterward, the religion now professed in England? For your word (practised) is too skant for doctrine; some points whereof fall not into practise. If it be contrarie to the Church of Rome, it is easily answered without any such inquirie, that contraries cannot be vnited.
If difference in some points make a diuers religion, how many kindes are there amongst you Papists? let the Franciscans and Dominicans goe, with all the rest of former times; what say you to these maine points, Iustification in nAlbert. Pighius controuers. 2.Pighius, Predestination in oBellarm de grat & lib. arb.Bellarmine, Free will in pLib. 21. c. 9. Barthol. Camerarius de lib. arb.Bartholomew Camerarius, three pillers of your Church?
The difference betwixt q12. Art. part. 1. Art. 1.Protestants and Puritanes (as you call them) is not in any essentiall point of faith, but in matters of outward gouernment and ceremonies.
speaker W. P. And this shall appeare, if we doe but a little consider, how they of the Romane Church hauehave rased the foundation. For though in words they honour Christ, yet in deede they turne him to a Pseudo-Christ, and an Idoll of their owne braine.
speaker D. B. P. Now if you meane the hotchpot…h and confusion of all these new Religions together, as by the opposition here vntounto the Church of Rome, and by the arti…les following may be gathered: then I am cleere for you in this, that there can be no more concord betweene these two Religions, May there be an vnion betvvixt … of the … … the Church of …ome?then there is betweene light and darknes, faith and insidel…tie, Christ and Beliall. Notwithstanding I thinke that the reason by you produced to proue the impossibilitie of this vnion, is of no value, to …it, that they of the Romane Church …aue razed the foundation; for though in vvords they honour Christ, yet indeede they turne him into a Pseudochrist, and an …doll of their … braine: A very sufficient cause (no doubt) of eternall breach and diuision, if it could be verisied. But how proue you, that we Romane Catholikes, who beleeue Iesus Christ to be perfect God, and perfect Man, and the onelyonly Redeemer of Mankinde, make him a false Christ, and an Idoll? or before you goe about to proue it, tell me I pray you, how this can well stand with your owne definition of a reformed Catholike in your Preface? There you affirme him to be a Catholike reformed to your liking, that holdeth the same necessarie heads of Religion, vvith the Romane Church. Now, can there be any more necessarie head of Religion, than to hauehave a right faith in Christ? can any other foundation be laid besides Iesus Christ? If then your reformed Catholike must agree with the Romane Church, in ne…essarie heads 1 Cor. 3.of Religion, as you hold he must: either the Romane Church …th not the foundation, and maketh not Christ a Pseudochrist, as you say here, or else you teach your dis…iples very pernitiously, to hold the same necessarie heads of Religion with it.
speaker A. W. It is no confusion to take from seuerall men seuerall opinions, agreeing with the word of God. Luther, hauing been a long time kept in the darknes of P…pcrie, could not by and by discerne the truth in all points. Was not your superstition, both for doctrine and ceremonics, patcht vp peece by peece, as it could procure allowance from time to time? Yea was not the truth of Religion made manifest by little and little in the Church, as God gaue learned men occasion of studie, and a blessing in their studie, against the poyson of Heretikes? Such hath been, and such alwaies will be the course of the Gospell: that truth will be more and more knowne, as there is more opposition against it, and as men bestow more paines in reading, praying, and studying.
To denie the reason or argument, is to denie the consequence, not the antecedent: but you grant the consequence, viz. That razing the foundation, and turning Christ into a Pseudochrist, is a sufficient cause of eternall breach: onelyonly you denie the antecedent that the Church of Rome doth so.
At the least, as well as you prooue, q12. A…. part. 1. Art. 1.that the Church of England holding the same opinions of Christ, hauehave no faith, no religion, no Church, no Christ, &c. But let vsus see how you disprooue the antecedent.
If your reformed Catholike (say you) must agree with the Romane Church, in many heads of religion, either the Romane Church razeth not the foundation, or else you teach your disciples very pernitiously to hold the same necessarie heads of religion with it.
But he must agree with it in many heads of religion.
Therfore either the Romane Church razeth not the foundation, or you teach your disciples very pernitiously to hold the same necessarie heads of religion with it.
I denie the consequence of your proposition; because by paring of the errors, which Master Perkins requires, he shall keepe himselfe from razing the foundation, though he hold the same necessary heads: for example he must holde with you, that a true Christiā must hauehave a right faith in Christ, but he must reiect the faith, you professe, as not right. Again, he must hold, that no other foundation can be laid, but Iesus Christ: not that you lay him aright for the foundation.
speaker W. P. They call him our Lord, but with this condition, that the Seruant of Seruants of this Lord may change and adde to his commaundements: hauing so great a power, that he may open and shut heauen to whom he will; and bind the very conscience with his owne lawes, and consequently be partaker of the spirituall kingdome of Christ.
speaker D. B. P. But to leaue to you the reconciliation of these places, let vsus examine briefly, how you confirme your paradox, That the Church of Rome maketh Christ a false Christ: which you goe about to proue by foure instances. The first is, because the seruant of his seruants may chaunge and adde to his commandements, hauing so great power that he may open, and shut heauen to whom he will, and bi…de the very conscience with his owne lawes, and consequently be partaker o… the spirituall k…ngdome of Christ. Here are diuerse reasons hu…d vp in one, but all of … moment: for all these seuerall faculties, which the Pope enioyeth, being receiued by the free gift of Christ, and to be employed in his seruice only, and to his honour and glorie: are so farre off from making Christ a Pseudochrist that they doe highly recommend his most singular bountie towardes his followers, without any derogation to his owne diuine prerogatiues. …he particulars shall be more particularly answered in their places hereafter Now I say in a word, that Christs Vicar cannot change any one of Gods commaundements, nor adde any contrarie vntounto them: but may well enact and establish some other conformable vntounto them, which doe bind in conscience: for that power is graunted of God to eueryevery soueraigne gouernour, as witnesseth S. Paul saying. Let eueryevery soule Rom. 1…. God birds the conscience as sar…e as the lavv is gro…nd…d v…on his Commaundements.be subiect to higher povvers. And that (as it is in the fifth verse following) of necessitie, not only for vvrath, but also for conscience sake. So that to at tribute power vntounto one that is vnderunder Christ, to binde our consciences; is not to make Christ a Pseudochrist, but to glorifie him much, acknowledging the power, which it hath pleased him to giuegive vntounto men. In like manner, what an absurde illation is that, from the power to open and shut heauen gates, (which all both Catholikes and Protestants, confesse to hauehave been giuen to S. Peter, and the rest of the Apostles,) to inferre: that Christ is made a Pseudochrist; as who should say, the Master spoiled himselfe of his supreame authoritie, by appoynting a stevvard ouer his householde, or a porter at his gates, he must be both Master and Man too, belike. And thus much of the first instance.
speaker A. W. First, you begge the question, in taking it as granted, that the Popes power is receiued of Christ. Secondly, it doth not follow that Christ is not made a Pseudochrist, if the power be receiued of Christ, to be imployed in his seruice only. For it may be imployed by the Pope to another end, than it is giuen by Christ. As an armie committed to a Generall by his Soueraigne, may bee turned against the Prince, to his ouerthrow.
He that can rThe Po…e may dispense against the lav… of …atu…e. Glossa. ad caus. 15. q. 6. c. auto…i…atē. The Pope … pen…eth against the Apostle. Di…. 3… …ec…r. & … 82 pr…. & … … …. 15. …. 6 c. … ….dispense with Gods commandements, so that either a man shall be freed from doing that which is inioyned: or hauehave libertie to doe that which is forbidden; can change Gods commandements. But such dispensations hauehave been giuen by Popes, and may as well be still. In all things inioyned by the commandements of God, the law of the Magistrate bindes men in conscience to obedience by vertue of the matter commanded. In things indifferent, the conscience is not alwaies charged with sinne, where that which is appointed is not done: but you Papists (s…. … … …. …. as it appeares by your Catechismes) make the Commandements of the Church equall, or superiour to Gods commandements. The opening and shutting of heauen, by the worke of the Ministerie, t…th. 16. 19 Ioh. 20. 23.which is the power that was giuen to the Apostles and Ministers of the Gospell, is not to be executed at their pleasure, but depends vponupon the people as much as vponupon them, if not more. For whosoeuer will repent and beleeue shall be saued, though all the Popes, Priests, and Ministers that euer were, are, and shall be, would shut him out of heauen. Therefore the Pope hath no authoritie nor power to open the doore to one man more than to another; much lesse to let in, and shut out whom he list. He must open it, if he be a Minister of the Gospell, as much as lies in him, to al; if they wil enter, they may, without any further leaue, or power from him.
speaker W. P. Againe, they call him a Sauiour, but yet in VsUs: in that he giues this grace vntounto vsus, that by our merits, we may partake in the merits of the Saints.
speaker D. B. P. Come we now to the second: it is, that we make Christ an Idoll, for albeit we call him a Sauiour, yet in vsus, in that he giues his grace to vsus, that by our merits we may be our owne sauiours, &c. I meruaile in whom he should be a sauiour if not in vsus: What, is he the Sauiour of Angels or of any other creatures? I hope not, but the mischiefe is, that he giues Js Of and Jn, allone vvith you? But the matter is not.grace to vsus, that thereby we may merite and so become our owne Sauiours. This is a phrase vnheard of among Catholiks, that any man is his owne Sauiour, neither doth it follow of that position that good workes are meritorious; but well that we applie vntounto vsus the saluation, which is in Christ Iesus, by good works; as the Protestants auou…h they doe by faith onelyonly: In which sence the Apostle S. Paul saith to his deare Disciple Timothie. For this doing thou shalt saue both thyselfe, and them that heare thee. And this doth no more diminish the glorie of our Soueraigne Tim. 4.Sauiour infinit merits, then to say that we are saued by faith only: good works no lesse depending, if not more aduancing Christs merits, then only faith, as shall be proued hereafter more at large in the question of merits. Now that other good mens merits may steede them, who want some of their owne, may be deduced out of an hundred places of the Scriptures, namely out of those where God saith, that for the sake of one of his true seruants, he will shew mercy vntounto thousands, as is expressely said Hovv are there ten then? saith Origen in Exod. Hom. 8.in the end of the first commandement
speaker A. W. Christ is a sauiour of vsus, by u1. Cor. 1. 30. Rom. 3. 25.redeeming vsus, not a sauiour in vsus, by making vsus redeeme our selues. Though the speech be not yours, the matter is: For if Christ be therefore a Sauiour, because by his merits we are saued; looke how much wee merit our saluation, so much wee are sauiours of our selues; yea, how much merit there is in our workes, so much there wanted in Christs satisfaction; or else our saluation is in part twice merited. *1. Tim. 4. 16.The Minister saues, not by meriting, but by preaching the word of saluation; works must needs diminish Christs glorie more than faith, because this saues not by meriting; they doe: the matter cannot be deduced from such places. xExod. 20. 6.The merciemercy God shewes in that respect, is either for the blessings of this life, or at the most for the outward meanes of saluation.
speaker W. P. And they acknowledge that he died and suffered for vsus, but with this caueat, that the Fault being pardoned, we must satisfie for the temporall punishment, either in this world, or in Purgatorie.
speaker D. B. P. In like manner I answere vntounto your third instance, that for Christ to hauehave taken away by his blessed Passion the eternall paine due vntounto our sinnes, and to hauehave left a temporall to be satisfied by vsus, is not to make himselfe a false Christ, but a most louing, kind, and withall a most prudent Redeemer. Wiping away that by himselfe, which passed our forces, and reseruing that to vsus, which by the helpe of his grace, we well may and ought to doe: not only because it were vnseemely, that the parts of the body, should be disproportionable to the head: but also because it is reasonable (as the Apostle holdeth,) that we suffer here vvith Christ before vve raigne vvith him in his Kingdome.Rom. 8.
speaker A. W. To leaue halfe of our punishment for vsus to beare, is to be but halfe a Sauiour, and so a false Christ; there is neither kindnes nor wisedome in it, to leaue either our saluation doubtfull, or punishment for vsus perhaps of 1000. yeeres or more in Purgatorie. That as yRom. 8. 29.Christ hath been afflicted, so should we taste of affliction, it is proportionable and reasonable. That wee should bee like him, in making satisfaction for our sinnes, by punishment, is to make vsus redeemers with him, though not in the highest degree.
speaker W. P. In a word, they make him our Mediatour of Intercession vntounto God: but withall his Mother must be the Queene of Heauen, and by the right of a Mother commaund him there. Thus, in word they crie Osanna, but indeede they crucifie Christ.
speaker D. B. P. In your last instance you say, that we make Christ our mediator of intercession to God, thinking out of your simplicity, that therein we much magnifie him, & sing Osanna vntounto him. Whereas we hold it for no small disparagement vntounto his diuine dignitie, to make him our Intercessor; that is to pray him to pray for vsus, who is of himselfe, right able to helpe Ridiculous: vvho euer expounded intercession so?vsus in all we can demaund; being aswell God, as Man. And albeit one in thought singling out the humanitie of Christ from his diuine nature and person, might make it an intercessor for vsus; Yet that being but a Metaphysical conceipt, to separate the nature from the person; since the Arrian heresie (which held Christ to be inferior to his Father) it hath not been practised by Catholikes, who alwaies pray our Sauiour VVas it practised before by Catholikes? Your consequence is …aught.Christ to hauehave mercy vponupon vsus, neuer to pray for vsus. And consequentlie make him no mediator of intercession, but of redemption.
And to come to your grieuous complaint, that vvithall his Mother must be Queene of heauen, and by right of a mother commaund him there: Who can sufficiently meruaile at their vnnaturall grosse pares, who take it for a disgrace to the Sonne, to aduaunce his owne good Mother? or else who well in his wits, considering Christs bountie to strangers and his enemies; will not be perswaded, that on his best beloued mother, he did bestow his most speciall fauours? For hauing taken flesh of her, hauing suckt her breasts, & receiued his nutriture and education of her in his tender yeares, and being aswell followed of her, as of any other: is it possible that he should not be as good to her, as to others; vntounto whom he was not at all beholding? Againe the very place of a mother, requiring preheminence, before all seruants and subiects, of what dignitie soeuer: And before sonnes too, if you vvill follovv nature.doth not the right rule of reason lead vsus to thinke, that Christ the fountaine of all wisedome, reple…shed the B. Virgin Mary his deare Mother with such grace as should make her fit for that place? it lying in his hands, and free choise to doe it. And therefore is she truely tearmed, of holy and learned Antiquity, our Lady and Queene, exalted aboue all quyers of Angels. That which you impute vntounto vsus farther, that she must in the right of a mother commaund her Sonne, is no doctrine of the Romane Church, nor said in all her seruice: We say. Shevv thy selfe to be a mother: but it is not added by commaunding thy Sonne: that is your glosse, which is accursed, because it corrupteth the text, for it followeth in that place, Sumat per te preces, &c. Present our prayers to him, that vouchsafed to be borne of thee, for vsus. If any priuate person by meditation, pearcing more profoundly into the mutuall louelove and affection, of such a Sonne towards so worthie a Mother; doe deeme her prayers as forcible in kindnes as if they were commaundements, and in that sense call them commaundements, according to the French phrase: Vos priers This flattering speech vvill not maintaine that Blasphemie.me sont des commandements, that may be done without derogation to Christs supreame dignity, and with high commendation of his tender affection, vntounto his reuerent and best beloued mother.
speaker A. W. We do not pray to Christ to pray for vsus, but we account zIoh. 16. 23.his louelove to vsus, and his graciousnes with God his Father to be such, that whatsoeuer wee aske of God in his name, by aTo the 12. Art. par. 1. Art. 4. H.our owne prayers, shall certainly be obtained, as well as if all the Saints in heauen should intreate him for vsus. And this is to make him our Mediatour of intercession, not simply as he is mā, but as he is the b1. Ioh. 2. 1. Gal. 3. 20.Aduocate betwixt God and man; in which respect the cRom. 8. 34. Heb. 7. 25.Scripture saith, that he makes request to God for vsus: whatsoeuer was true and lawfull, before the Arian heresie, is so still.
There was as much reason why he should make her head of the Church here on earth, as that she should be Queene of the Church in heauen, or Queene of heauen. But whatsoeuer she may be, once a Mediatrix she may not be, for that is Christs office now in heauen. Those hyperbolicall speeches of the ancients shew their zeale, but maintaine not your error.
If those words, Roga patrem, iube natum, iure matris impera: Command in the right of a mother be not in any part of your Romish seruice; yet these speeches are in one, that is no meane man: dBonauentur. in Psalte beat. Mariae, Psal. 35Incline the countenance of God toward vsus, compell him to hauehave merciemercy vponupon sinners. And why may she not compell, if (as you terme her) she be eIdemin Corona Mariae. §. Imperatur.Empresse and Ladie of the world? If she be fPsalt Psal 12.the finder out of grace, if she constrained the vncreated word to take flesh of her, because she was a most humble Ladis. But will you hauehave the very word of commanding? gCoro Mari. §. Imperatr.O our Empresse and Ladie, most bountifull, by the right of a mother commaund thy most beloued sonne, that he vouchsafe to lift vp our mindes to heauenly desires from the louelove of earthly things. What doctrine is this? and for what Churches seruice? was not Bonauenture the author of all these speeches, hIn opuse. scrip opuse.a Cardinall of your Romish Church, your Seraphicall Doctor, and which is most of all, is he not iCanonizatio Bonauenturae in opuse.a Saint canonized by your Pope, that cannot erre? Is not the Virgin Mary in your kHorae beat. Maryae ad vsum Sarisbur. Eccles. fol. 42.seruice, called the promise of the Prephets, the Queene of the Patriarkes, the schoolmistris of the Euangelists, the teacher of the Apostles, the comforter of the quick and the dead? Who th… saios deuoutly this short prayer daily, (saith the Rubrick) shall not depart out of this world, without penance, and ministration of the holy Sacrament. lFol. 46.In another prayer in the same booke, shee is called mMag…stra Euangelistarum veracissima. Doctrix Apostolorum sapien…issima.the most true schoolmistris of the Euangelists, the most wise teacher of the Apostles. The booke was printed at Paris by Francis Regnault 1526. What profound piercing into such naturall affection can exccuse these speeches? what French phrase can warrant it? But what should we striue about the forciblenes of her prayers, when it is not, nor can be prooued that she prayes at all.
speaker W. P. Therefore we hauehave good cause to blesse the name of God, that hath freed vsus from the yoke of this Roman bondage, and hath brought vsus to the true light and libertie of the Gospell. And it should be a great height of vnthankfulnesse in vsus, not to stand ouer against the present Church of Rome, but to yeelde ourselues to plots of reconciliation. To this effect and purpose I hauehave penned this little Treatise, which I present to your worship, desiring it might be some token of a thankfull minde, for vndeserued louelove. And I craue withall, not onelyonly your Worshipfull (which is more common) but also your learned protection; being well assured, that by skill and arte you are able to iustifie whatsoeuer I hauehave truelie taught. Thus wishing to you and yours the continuance and the increase of faith and good conscience, I take my leaue.
Cambridge, Iune 28. 1597. Your W. in the Lord, VVilliam Perkins.
Wherefore to conclude this Epistle, if there be no waightier cause then this by you here produced, vvhy you and your adherent, doe not reconcile your selues vntounto the Church of Rome you may shortly by Gods grace) become nevv men, for vve are so farre off, from making our Sauiour Christ a Pseudoch…st, or from dravving one iote of excellencie from his souera…gne povver, merits, or dignitie: that vve in the very points by you put downe, doe much more magnifie him then you doe, For in maintaining the authority by him imparted vntounto his deputies, our spirituall Magistrates, and of their merits and satisfaction: We first say, that these his seruants prer… be his hee gifts, of … grace bestovved on vvhom he pleaseth; vvhichwhich is no finall praise of his great liberality: And vvithall affirme, that there is an infinite difference betvveene his ov…ne povver, merits, and satisfaction, and ours: Wherein …his soueraigne honour is preserued entire to himselfe, vvithout any comparison. Novv you make Christs authoritie so base, his merits and satisfaction so meane, that if he …part any degree of them vntounto his seruants, he looseth the honour of all from himselfe. Whereupon it follow eth inuinciblie, if you vnfeignedly seeke Christ Iesus his true honour, and vvill esteeme of his diuine giftes vvorthelie, you must hold out no longer, but vn…te your selfe in these necessarie heades of Religion vntounto the Catholike Church of Rome, which so highly exalted him, both in his owne excellencie, and in his singular giftes to his subiects.
speaker A. W. The least of these is cause sufficient to withhold vsus from ioyning with the Church of Rome, at least in that point. The Kings authoritie is not abased, because n…he cannot communicate any of his royalties to his subiects: That Christ must needes lose by it, I shewed before; for it argues an insufficiencie in his satisfaction.