viâ—tus tempus locus operandi suppetit tantò quis operatur quaÌ„tò Deum nouerat tantuÌ„ se nosse Deum indicat quantum pro Deo bona operatur c. Vnusquisque qui in hoc vitae exercitio versatur tantum credit quantum sperat amat tantum operatur quantum credit amat sperat also Gregory Bishop of Rome We finde saith he that faith hope charity and good workes so long as here we liue are equall in vs. For looke how much we beleeue so much also we loue and how much we loue so much we presume of hope Of faith and workes also St. Iohn confisseth saying He that saith he knoweth God and keepeth not his Commandements is a lyar For the knowledge of God appertaineth to faith the keeping of the Commandements to workes When therefore power and time and place of working serueth so much doth a man worke as he knoweth God and so much doth he shew himselfe to know God as he worketh good things for Gods sake To be short euery one saith he that is conuersant in this exercise of life beleeueth so much as he hopeth and loueth and looke how much he beleeueth hopeth loueth so much he worketh These wordes are plaine enough and yet the wordes of Sixtus the third if that bee his which they haue lately published vnder his name are somewhat more plaine p Sixt. 3. Epist de malis Doctor oper fidei c. Biblioth sanct Patrum tom 5. Intelligere noâ— norunt vbicunque fidei fructus non sit illâ—â— quoque nec ipsam fidem esse credendam Caeterùm quis prudens addubitet vbi fides sit illâ—â— esse â—â—morem vbi timor sit illic esse obedientiam vbi obedientia sit illiâ— esse iâ—stitiam sicut â— contâ—ario vbi iustitia non sit illic nec obedientiam nec timorem esse nec fidem Ita enim haec sibi inuicâ—m sociata atque connexa sunt vt diuisa penitus esse non possint Wheresoeuer is not the fruit of faith saith he it is not to be beleeued that there is faith What wise man doubteth but that where faith is there is also feare and where feare is there is obedience and where obedience is there is righteousnesse as on the contrary where righteousnesse is not there is neither obedience nor feare nor faith For so are these coupled and ioyned togither as that they cannot in any wise be diuided The collection from these testimonies is very manifest neither neede I to declare it but very plainly we see the ancient doctrine of the Church of Rome according with ours and condemning as we doe the Popish separation that now is made betwixt faith and workes Thus then M. Bishops first conclusion is fallen to the ground and as for the second it deserueth not to be stood vpon because it is no wonder that faith auailed them nought nor saued them from the wrath of God in whom it appeareth by that that hath beene said that there was no faith CHAP. IX That the iustification of man before God is the imputation of righteousnesse without workes ANSWERE TO THE EPISTLE THe Apostle in expresse termes affirmeth imputation of righteousnesse without vvorkes c. to Paul teacheth that eternall life c. W. BISHOP WE hold with the Apostle that workes be not the cause of the first iustification whereof he there treateth nor to deserue it though inspired with Gods grace they doe prepare vs and make vs fit to receiue the gift of iustification neither doe the Protestants wholly exclude vvorkes from this iustification when they doe require true repentance which consisteth of many good workes as necessary thereto We hold that iustice is increased by good workes which we call the second iustification against which the Apostle speaketh not a word but doth confirme it when he saith in the same Epistle Not the hearers of Rom. 2. vers 13. the law are iust with God but the doers of the law shall bee iustified Marke how by doing of the law which is by doing good workes men are iustified with God and not only declared iust before men as the Protestants glose the matter Now touching imputation of See the place Rom. 4. vers 6. righteousnesse the Apostle speaketh not like a Protestant of the outward imputation of Christs iustice to vs but of inherent iustice to wit of faith which worketh by charity which are qualities powred into our hearts Rom. 6. by the holy Ghost so that there is only a bare sound of wordes for the Protestants the true substance of the Text making wholly for the Catholikes R. ABBOT CVrsed is the glosse they say that corrupteth the Text but more accursed is the glosse which to corrupt the text dissembleth and concealeth the wordes of it I set downe the imputation of righteousnesse without works all in a speciall letter as the wordes of the Apostle M. Bishop in that speciall letter setteth downe imputation of righteousnesse and no more but without workes he addeth in the common letter as if they were mine only and not the Apostles wordes knowing that his deuoted Reader who hee knew would not looke into the Text it selfe should hereby faile to see both the force of the words and the simplenesse of his answere And with the like fraud it is that in the margent of his answere he setteth downe see the place Rom. 4. vers 6. as to insinuate to his Reader that if he see the place he shall there see somewhat for his turne whereas hee knoweth that his Catacatholikes for whose sakes hee writeth to keepe his credit with them would hold it sacriledge for them to goe about to see the place for feare least the handling of the new Testament should make them turne Protestants neither durst hee set downe the wordes himselfe least they should euen by this text grow to suspicion of his dealing with them But I will doe that for him which he himselfe durst not doe the words of the Apostle being these a Rom. 4. 5. 6. To him that worketh not that is saith Photius b Phot. apud Oecumen in Rom. 4. Ei qui ab operibus siduciam non habet to him who hath no confidence by workes but beleeueth in him that iustifieth the vngodly his faith is counted for righteousnesse euen as Dauid pronounceth the blessednesse of the man to whom the Lord imputeth righteousnesse without workes Blessed are they whose iniquities are forgiuen and whose sinnes are couered Blessed is the man to whom the Lord imputeth not sinne In which wordes wee see how the Apostle affirmeth accordingly as I said an imputation of righteousnesse without workes which he expresseth to be the reputing of faith for righteousnesse for that thereby we obtaine remission and forgiuenesse of sinnes To this M Bishop answereth that they hold with the Apostle that workes be not the cause of the first iustification nor doe deserue it though inspired
loue the Lord thy God with all thy heart with all thy minde with all thy soule with all thy strength But d August de perfect iustitiae Rat. 17. Cum est adhac aliquid conâ—up sâ—â—aâ—ie carnalis quod vel continendo sraenetur non omnimodo ex tota anima dâ—ligitur Dens Noâ— enâ—m taro sine anâ—ma concupâ—sâ—â—t quauis caro concupâ—ctre dicatur quia carnaliter anima concupiscâ—t so long as there is any carnall concupiscence saith Austin which by temperancy or continency is to be refrained God is not perfectly loued with all the soule For the flesh lusteth not without the soule though therefore the flesh is said to lust because the soule lusteth according to the flesh It followeth therefore that so long as there remaineth any concupiscence of the flesh so long there is not that loue which is the fulfilling of the law But so long as here we liue there is found in vs the concupiscence of the flesh Therefore so long as here wee liue wee neuer attaine to the fulfilling of the law and therefore cannot be iustified thereby Neither doth the Apostle in the place by M. Bishop alleaged intend any thing concerning iustification but speaketh of fulfilling the law according to the modell of humane life and conuersation wherein we set the law before vs as the rule of our life and the marke whereat we aâ—me and whereto we tend to which we approch so much the nearer by how much the more we abound in loue though we neuer attaine so sarre as to be iustified thereby In the next place he againe opposeth against the certainty of saluation citing the words of the Apostle e Rom. 11. 20. Thou standest by faith be not high minded but feare c. Which text he hath cited f Chapt. 12. a little before and hath there had answere of it and therefore I omit it here To thâ—s he addeth another like a two edged sword cutting two waies at once The Apostle saith g Phil. 2. 12. Worke your saluation with feare and trembling Marke saith he how two points of the Protestants doctrine be wounded in one sentence and two of ours confirmed But it is neither so nor so the place neither hurteth vs nor helpeth him We must worke our saluation saith he it comes not then by faith only But that followeth not for it doth come by faith only and yet we must worke our owne saluation The title and right of saluation commeth by faith only but we must worke to our selues the possession of it our good workes being as St. Bernard saith h Bernard de Grat. lib. Arbit in sine Si propriè appellentur ea quae dicimus nostra merita via sunt regni non causa regnandi the way to the Kingdome though not the cause for which we obtaine the Kingdome i Ephes 2. 8. By grace we are saued through faith not of our selues it is the gift of God not of works lest any man should boast and yet k Vers 10. we are his workmanship created in Christ Iesus vnto good workes which he hath prepared for vs to walke in so to bring vs to the fruition of that saluation which by faith only he hath giuen vs freely for Christs sake As we are said l Acts 2. 40. to saue our selues so are we said to worke our saluation not for doing any thing by vertue whereof we are saued but for embracing the meanes and following the course whereby God hath ordained to giue effect and way to that saluation which Christ only hath purchased for vs. And thus our saluation is said m 2. Cor. 1. 6. to be wrought in the enduring of afflictions not for that afflictions haue any power to saue vs but because God hauing of his owne mercy in Iesus Christ appointed vs to be n 1. Pet. 2. 5. liuely stones for the building of his spirituall Temple vseth afflictions as his axe whereby to hew vs and square vs and fit vs to be laied in this building and o Col. 1. 12. maketh vs meete as the Apostle speaketh to be partakers of inheritance with the Saints in light To be short the Apostles intention is plaine to exhort the Philippians and by them vs that being entred into the state and way of saluation by faith in Iesus Christ wee goe on forward and continue constant in our way till God by his mercy bring vs to bee partakers thereof euen as if hee had said accordingly as wee translate make an end of your saluation in feare and trembling But if with feare and trembling we are not then saith M. Bishop assured of it before hand by the certainty of faith which excludeth all feare and doubt of it Which foolish paradoxe runneth strongly in his head a conceipt he hath gotten and his bable he will not leaue for the tower of London Faith saith he excludeth all feare and doubt But who knoweth not that there is greater faith and lesser faith and that the greater faith is the lesse there is of feare and doubt but yet all manner of faith excludeth not all feare and doubt If hee scorne to learne of mee let Gregory Bishop of Rome be Master in this behalfe both to him and me p Greg. Mor. lib. 22. cap. 14. Fides ipsa quae ad bona alia capessenda nos imbuit plerunque in exordijs suis nutat solida est tam certissimè habetur tamen de eius siducia adhuc sub dubitatione trepidatur Pars namque eius priùs accipitur vt in nobis postmodum perfectè compleatur Faith saith he which seasoneth vs to the receiuing of other graces commonly in the beginnings thereof is both wauering and sound wee already most certainly haue it and yet of the assurance thereof we feare and doubt for we first receiue a part of it that it may be afterwards perfectly fulfilled in vs. He bringeth for example hereof the poore man in the Gospell to whom Christ said q Mar. 9. 23. 24. If thou canst beleeue all things are possible to him that beleeueth and he answered Lord I beleeue helpe my vnbeliefe r Ibid. Vno codemque tempore clamabat se ctia credere adhuc ex incredulitate dubitare At one and the same time saith he he cryed that he did beleeue and yet did still doubt by vnbeliefe Å¿ IdeÌ„ in Ezech. hom 15. Vno codemque tempore is qui necdum perfecte crediderat simul credâ—bat merâ—duâ—us erat At one and the same time saith he in another place hee which did not perfectly beleeue did both beleeue and was also vnbeleeuing And yet againe in another place he saith It often falleth out that faith now is growing in the minde and yet by doubting it languisheth in some part that certainty of sound faith strengtheneth one and the same minde which notwithstanding the winde of doubtfulnesse shaketh by some mutability of vnbeliefe As
with Gods grace they doe prepare vs and make vs fit to receiue the gift of iustification Where I wish it first to be noted how he maketh workes before the first iustification to be inspired with Gods grace whereas they hold the first iustification to be the first infusion of the grace of God Now they hold workes before the first iustification not to be properly meritorious and yet that workes proceeding from Gods grace are properly dâ—sertfull and meritorious so as that we are come to haue grace before grace and workes meritorious before they be meritorious and I know not what for what the painter list that must stand vpon the wall But to let this passe his answere to the place is otherwise idle and impertinent for though he c See of Iustification sect 21. tell vs which yet he telleth vs falsly and against himselfe that workes be not the cause of the first iustification nor doe deserue it yet he doth not tell vs that either the first or the second iustification is the imputation of righteousnesse without workes which is the thing by the Apostle spoken of For in the imputation of righteousnesse without workes what is it that is reputed for righteousnesse Faith saith the Apostle is reputed for righteousnesse Tell vs then M. Bishop is faith with you reputed for righteousnesse without workes Spit out man and tell vs whether in your first or second iustification you hold that a man for his faith is reputed righteous without workes This the Apostle teacheth and doe you teach the same No forsooth saith he I dare not say so though the Apostle taught the Romans so when they were nouices in the faith yet that now serueth not our turne Consider it well gentle Reader and thou shalt see that his answere is a meere mockery and giueth no satisfaction to the point And that it may appeare further so to be it is to be noted how the Apostle bringeth Dauid for a witnesse of that he saith who hauing beene long a faithfull and iustified man that M. Bishop may haue no shift by his pretense of the first iustification yet still out of his owne present occasioned experience and feeling pronounceth as the Apostle saith the blessednesse of the man to whom the Lord imputeth righteousnesse without works He was in great distresse and affliction of bodily sicknesse and in that misery he lay vntill God had throughly humbled him and brought him to true and faithfull acknowledgement and confession of his sinne Vpon this confession and repentance God remitteth the sinne and mercifully releaseth him from the grieuous punishment that had lien vpon him and hereupon hee breaketh out into those wordes which the Apostle citeth e Psal 32. 1. Blessed are they whose iniquities are forgiuen and whose sinnes are couered blessed is the man to whom the Lord imputeth no sinne Now therefore to speake of a man in the state of grace as Dauid was this is his blisse euen the forgiuenesse of his sinnes which is through faith the imputation of righteousnesse without workes And for further confirmation hereof Dauid hauing so spoken of himselfe addeth in generall f Vers 6. For this shall euery holy man make his prayer vnto thee For this that is as Austin saith g August in Psal 31. Pro qua hac Pro ipsa vema peccatorum for the forgiuenesse of sinnes And if the forgiuenesse of sinnes be as the Apostle expoundeth it the imputation of righteousnesse without workes then thâ— prayer of euery holy man of euery one that is godly is this that not hauing workes whereby to be iustified he may by faith in Christ be reputed righteous and accepted in the sight of God Here we haue M. Bishop fast tyed neither is there any way for him to breake loose because by comparing the Prophets wordes and the Apostles application thereof we finde that the holy or godly man looketh for blisse by imputation of righteousnesse without workes Euen the holy man prayeth with Dauid a holy man h Psal 143. 2. Enter not into iudgement with thy seruant O Lord for in thy sight no man liuing shall be found iust and therefore prayeth againe as Dauid by the exposition of the Apostle hath taught the holy man to pray that faith may be counted to him for righteousnesse that the Lord will impute to him righteousnesse without workes Of this imputation of righteousnesse without workes St. Austin saith i August Retract l. 1. c. 19. Omnia mandata facta deputantur quando quicquid non sit ignoscitur All the commandements of God are reputed as done when that is pardoned which is not done And againe k IdeÌ„ in Psal 118. Conc. 3. In via sideâ— pro non peccantibus habentur quâ—bus peccata non imputantur In the way of faith they are reckoned for no sinners and therefore are reputed iust who haue not their sinnes imputed vnto them Thus Bernard saith that l Bernard in Cant. serm 22. Iustitia in absolutione peccatorum Christ is made vnto vs righteousnesse in the forgiuenesse of our sinnes and that m Ibid. ser 23. Hominis iustitâ—â— indulgentâ—a Dei. Gods pardon is mans righteousnesse To the like purpose it is that Ambrose saith n Ambros in Psal 118. ser 7. Potest pâ—â—â—atâ—r hoâ— ipso iustus esse qâ—â—a accusator est â—â—i A sinner may euen hereby be iust for that he is the accuser of himselfe And so saith Gregory Bishop of Rome o Gregor in Ezech. hom 7. Iustus aduocatus noster iustâ—s nos dâ—fendet â—â— iudicio quia 〈◊〉 ipsos cognosâ—â—mus accusamus iniustes Non ergò in sâ—etibus non in actibus nostris sed in aduocati nostri allegatione considamus Our iust Aduocate will in iudgement defend vs for iust because we know and accuse our selues to be vniust and therefore let vs not put confidence in our teares or in our workes but in our Aduocates allegation or intercession for vs. If as touching workes we know and confesse our selues to be vniust and yet notwithstanding be defended in iudgement to be iust what can our iustice be but the imputation of iustice without workes Against this M. Bishop alleageth that we doe not wholly exclude workes from iustification because we require true repentance which containeth many good workes as necessary thereto But of this he hath receiued answere p Of Iustification sect 25. before that repentance doth only make the subiect capable of iustification but is it selfe no part or cause thereof that it is as the feeling and paine of a wound or sore which causeth to seeke the medicine for cure and ease but it selfe healeth not that it is as hunger and thirst which feede not the body but prouoke the seeking of the meate whereby it is fed The penitent man touched in conscience with the guilt of sinne and seeing thereby the misery that lyeth vpon him by Gods anger and indignation denounced against the same
Clerklike he shall thereby saue his life and shall not a iust Iudge frame his sentence accordingly Will M. Bishop say that he is no iust Iudge in such a case that dismisseth him with life that hath iustly deserued death If he will not say so then let him be so wise here as to vnderstand that iust iudgment proceedeth not alwaies by deserts but it is the part of a iust Iudge to iudge by lawes Now we know that as with men so with God there are lawes of rigour and extremity and there are lawes also of fauour and mercy The law of workes is a law of rigour k Rom. 4 15. a law which causeth wrath because l Gal. 3. 22. it concludeth all vnder sinne by reason whereof m Vers 10. so many as are of the workes of the law are vnder the curse for it is written n Deut. 27. 26. Cursed is euery man that continueth not in all things that are written in the booke of the law to doe them and there is no man that continueth to doe all because o Iam. 3. 2. in many things we offend all Therefore the ministery of this law is called p 2. Cor. 3. 7. 9. the ministery of death the ministery of condemnation and the iudgement which proceedeth according to this law is called by St. Austin q August in Ioan. tract 22. Judicium damnationis the iudgement of damnation because no man escapeth damnation that vndergoeth this iudgement Against this iudgement Dauid prayeth when he saith r Psal 143. 2. Enter not into iudgement with thy seruant O Lord c. that is as St. Austin expoundeth it Å¿ August de Temp. ser 49. Ne stâ—â— mecum in iudicio eâ—â—gendo à me omnia quae praecepisti omnia quae iussistâ— Nam me inuenies reum si in iudicium intraueâ—is mecum Opus est ergò mihi miâ—â—râ—câ—rdia tua potiùs quà m liquidissimo iâ—diciâ— tuo Stand not with me in iudgement to require of me all that thou hast willed and commanded for thou wilt finde me guilty if thou enter into iudgment with me I haue need therefore of thy mercy rather then of thy meere iudgment The Apostle St. Paul bearing the same minde and dreading the same iudgement desireth at that day t Phil. 3. 9. to be found in Christ not hauing saith he mine owne righteousnesse which is by the law but the righteousnesse which is by the faith of Christ euen the righteousnesse which is of God through faith And hereby he leadeth vs to the consideration of another law which hee calleth elsewhere u Rom. 3. 27. the law of faith the tenour whereof is expressed by the wordes of our Sauiour x Iohn 6. 40. This is the will of him that sent me that euery one which seeth the sonne and beleeueth in him should haue euerlasting life and I will raise him vp at the last day This is a law of mitigation and mercy whereby is administred grace and righteousnesse and life which could not be obtayned by the former law To this law are annexed and thereupon depend many fauours and gracious promises which God hath made vnto the faithfull grounded vpon Iesus Christ the Mediatour of the new Testament in y 2. Cor. 1. 20. whom they are all Yea and in him Amen first granted for his sake and for his sake faithfully performed Now these things being thus decreed and established by law God as a iust Iudge dispenseth these fauours and graces accordingly euen by iust iudgment consisting here not in examination of merits but in discerning the markes and qualities whereby God will haue them knowen to whom by law the couenant of this grace and mercy doth appertaine This iudgement St. Austin calleth z August in Ioan tract 22. Iudicium discriminationis a iudgement of distinction whereby God putteth a difference betwixt the good and the euill accordingly as the same St. Austin expoundeth those wordes of Dauid a Psal 43. Vulg. 42. 1. Iudge me O God c. b August in Psal 42. Distet intereum qui in te credâ—t eum qui non credit Par infirmitas sed dispar conscientia Par labor sed dispar desiderium Let there be difference betwixt him which beleeueth in thee and him which beleeueth not There is infirmity alike but the conscience is vnlike They are equall in trauell and labour but they differ in desire And by this iudgement God maintaineth the cause of the righteous against the wicked their cause being iust howsoeuer their merit be nothing and therefore yeeldeth that to the iustification of their cause which yet they cannot claime by desert of workes And thus the Apostle in respect of the faithfull calleth c 2. Thess 1. 5. it the iust iudgement of God whereby he vouchsafith them the Kingdome of God for it is iust with God saith he to recompence tribulation to them that trouble you and to you which are troubled rest with vs. It is iust with God and iust iudgement because it is so ordered and decreed in the law of faith that they shall be reckoned worthy of the Kingdome of God that doe suffer affliction for the testimony thereof And so the same Apostle being himselfe to receiue sentence of death as a malefactour at the hands of an vniust Iudge comforteth himselfe in the goodnesse of his cause and the testimony of his conscience that hauing fought a good fight and finished his course and kept the faith he should of a iust Iudge at that day receiue a crowne whereby against that vniust sentence his iustice and vprightnesse in that behalfe should be made apparant and manifest to the whole world This iudgement then proceeding by the law of faith is tempered and mingled with mercy as I haue d Of Merits sect 19. elsewhere shewed God accepting what wee haue done but not requiring what wee haue not done testifying our righteousnesse such as it is but neuer questioning our sinnes For e Aug. Epist 29. Cum Rex iustus sederit in thronâ— quis gloriabitur se castuÌ„ habere cor aut quis gloriabitur se esse immunem à peccato Quae igitur spes est nisi miserecordia superexultet iudicium when the iust King shall sit vpon his throne saith Austin who shall glory that he hath a cleane heart or that he is free from sinne and therefore what hope is there vnlesse mercy surmount iudgement And so in another place f Idem in psal 129. Apud te propitiatio est Nam si non esset apud te propitiatio si iudex soluÌ„ esse velles miserecors esse nolles obseruares omnes iniquitates nostâ—as quâ—reres â—as quis sustineret quis ante te staret dâ—ceret Innocens sum quis staret in iudicio tuo spes ergo vna est quoniam apud te propitiatio est There is mercy with thee for if there were not mercy with thee
THE TRVE ANCIENT ROMAN CATHOLIKE BEING AN APOLOGY OR COVNTERPROOFE AGAINST DOCTOR BISHOPS REPROOFE of the defence of the Reformed CATHOLIKE THE FIRST PART Wherein the name of Catholikes is vindicated from Popish abuse and thence is shewed that the faith of the Church of Rome as now it is is not the Catholike faith nor the same with the faith commended in the Epistles of St. Peter and St. Paul and that confirmed by the testimony of the ancient Bishops of Rome and other Writers of that Church By ROBERT ABBOT Doctor of Diuinity Master of BALIOâ—â— Colledge in Oxford August cont Faust Munich l. 29. c. 2. Maneat nobis aduersus illâ—s potius pro veritate certamen quà m cum illâ—s in falsitate concordia LONDON Printed by William Stansby for Ambrose Garbrand and are to be sold at the signe of the Wind-mill in Pauls Church-yard 1611. TO THE RIGHT HIGH AND MIGHTY PRINCE HENRY PRINCE OF WALES DVKE OF CORNWALL AND ROTHSAY EARLE OF CHESTER Knight of the most Honorable Order of the GARTER MOST gracious and renowmed PRINCE such is the malice and fury of Antichrist Greg. lib. 4. Epist 38. and his army of Priests as Gregory calleth them in oppugning the religion and faith of Christ as giueth cause to vs that fight for Christ to stand continually 〈◊〉 our guard and to be ready still in armes to entertaine the assaults that are continually made against vs. They carry themselues now towards vs the more eagerly and angerly for that they see themselues deceiued of the prey which they long hoped for imagining before this time out of the troubled waters of this State to haue fished somewhat for aduantage to themselues Which expectation being by the mercy of God wholly frustrate they imitate the Dragon in the â— Reuelation casting out of their Reuel 12. 15. mouthes by calumniations and slanders and all outrage and importunity of malicious contradiction euen flouds of waters to carry violently away and to drowne if it were possible the woman euen the Church of Christ amongst vs that hath escaped their cruel and bloudy hands But thanks be to God that hath giuen vs meanes to set mounds and banks against these raging flouds that howsoeuer they threaten yet they hurt vs not nor endanger any but such as rashly aduenture to swimme in vnknowne waters or being desirous of curiosity and foolish humour to see their owne shadow in the riuer Tyber whilest they admire themselues cast themselues head-long to bee drowned therein Now in that seruice of the Roman Antichrist Doctor Bishop our Countriman hath very industriously done his part and hath laboured if not to excell yet to equall almost any of his fellowes in the subuerting of wayward and vnstable soules and in animating of men to obstinacy against the truth of God Who hauing to the Kings most excellent Maiesty disgorged against vs the venome and poison of his corrupt and wicked heart and being by me duly chastened for his disloyal and traiterous attempt to delude by false suggestions his Liege and Soueraigne Lord seeing his impostures and fraudes most plainely discouered and laied open hath since added drunkennesse Deut. 29. 19. to his thirst and sought to fill vp the measure of his former iniquity by wilfull railing at those things which he knoweth to be true and hauing no other way to reuenge the impeaching of his credit greatly touched as he conceiued by the answering of his booke hath in a latter booke runne vpon mee furiously and loden me so much as in him lieth with odious imputations of abusing falsifying misconstruing misapplying both Scriptures and Fathers like the vngracious Thiefe at the barre who conuicted by most cleare and apparant euidence yet still impudently cryeth out that all is false But by an Aduertisement written for the time concerning that booke of his I haue made it manifest that that cry of his is but a cry of course the breath of an obdurate and euill conscience by which he standeth condemned in himselfe desperately Tit. 3. 11. bent against his owne knowledge to peruert to forge to face any thing to serue his turne which plainly appearing so to be little reason had I to trouble my selfe to giue any further answere to it Neuerthelesse because the further answere of the chiefe part of it hath fallen within the compasse of my intention of describing the true ancient Roman Catholike and no difference there is but that whereas I might otherwise haue walked at mine owne liberty I now tie my selfe to follow him I haue yeelded so much to him that whereas by comparison I formerly shewed that the new Church of Rome in faith and religion is farre estranged from the old it may now more fully appeare that so it is and that M. Bishop contending for the contrary hath done it only for his belly and for his credits sake hauing made the deceiuing of soules his occupation to liue by and being ashamed at these yeares to confesse that he himselfe hitherto hath been deceiued Which worke I most humbly desire may goe forth vnder the protection of your Highnesse whom according to that eminent wisedome and knowledge wherewith God hath endued these your younger yeares I make the Iudge of this quarrell and therefore the first part thereof I now tender at your Highnesse feete for a testimony of my loyall and dutifull affection and for acknowledgement of my deuotions vnto almighty God for the preseruation of your Highnesse and the continuance and increase of his graces and blessings towards you that your Princely name may more and more grow great and may be a terrour to that selfe-exalting Kingdome and Monarchy of the great Capitolian Priest at length to worke the vtter ruine and confusion thereof Which as we beleeue not to bee farre of so we hope that in that glorious reuenge of the cause of almighty God your Highnesse shall haue a chiefe and an honorable part and that God will strengthen your arme and giue edge to your sword to strike through the loines of all them that are the supporters of that Antichristian and wicked state Which with all other additions of honour and renowme both with God and men I will neuer cease to further by my prayers vnto almighty God so resting alwaies To your Highnesse seruice most humbly and affectionately deuoted R. Abbot TO THE CHRISTIAN READER THov hast here good Christian Reader the first Part of the worke which I promised The true ancient Roman Catholike Thou maiest remember that in my answere to Doctor Bishops Epistle to the King I challenged the name of Catholiks from the Popish abuse thereof and shewed out of the true explication and vse of the word Catholike that neither the Church of Rome can be called the Catholike Church nor the faith of the Roman Church that now is can be called the Catholike faith and therefore that very fondly and by a meere vsurpation they take vnto them the name of Catholikes After this I entred
by occasion to a comparison betwixt the new that is and that that of old was the religion of the Church of Rome consisting specially of three parts In the first I shewed that neither the Epistle of S. Paul to the Romans which is the briefe of the religion which they at the first receiued and containeth as I shewed out of Theodoret all manner doctrine of faith nor yet the two Epistles of S. Peter whom they make the founder of their Church doe containe any defence of the doctrine now taught at Rome but doe teach only our religion In the second I set downe sundry definitions and doctrines of the ancient Roman faith deliuered by the Bishops of Rome and other Authours that haue witnessed the doctrine of that Church wholly consonant and agreeable to that that we teach and altogether impugned by the Roman Church that now is In the third I declared that there were sundry heresies condemned of old by the Roman Church which the Church of Rome now embraceth and defendeth The points of this comparison I then set downe only positiuely the occasion requiring no more not respecting what cauillations the aduersary might bring for oppugning thereof the matter being by that light that I gaue very cleare that the Church of Rome is not now the same that it was of old This matter I afterwards thought worthy of a larger treatise and purposed when opportunity should serue a more full prosecution of it thinking it would bee a great comfort and establishment to the consciences of many men perhaps to some an occasion of better minde when they should see in that Church of Rome that now is such a plain repugnancy to that that of old was which notwithstanding taketh vpon it impudently to haue beene alwaies the same and to bee the only certaine rule and oracle of true faith In this meane time Doctor Bishop fearing lest his silence should make his cause suspicious and therefore thinking it necessary whether right or wrong to say somewhat publiâ—â—eth A Reproofe of the defence of the Reformed Catholike setting vnder this title a Gorgons head to affright all men concerning me as hauing abused Gods sacred word mangled misapplyed and falsified the ancient Fathers sentences so that whosoeuer hath any due care of his owne saluation can neuer hereafter credit me in matter of faith and religion Concerning which hideous outcry of my falsifications I referre thee to the Aduertisement which I haue added to my third part of the defence of the Reformed Catholike where thou shalt see that as hee hath laied himselfe open so I haue scourged him accordingly But in that Reproofe of his very little is it that hee hath said for iustifying what he himselfe had before written not being able indeede to defend any one point thereof only he found somewhat whereof to cauill concerning my debating of the name Catholike and the comparison which I made betwixt the old and new Roman Church and thereof as touching the matter of substance he hath framed his booke To this therefore I haue addressed my description of the ancient Roman Catholike forbearing that more orderly course which I had intended for the performance of this worke and choosing rather to follow him steppe by steppe as formerly I haue done only beginning where hee commeth to the purpose and leauing all his vagaries and affected discourses to be more briefly touched in the end of all Of this worke I haue yet finished but only one part wherin I haue at large discouered their vaine ostentation of the Catholike name and faith and shewed plainely that the Romish religion now accordeth not with S. Pauls Epistle to the Romans no nor with his other Epistles which M. Bishop calleth to assist him because he findeth nothing to helpe him in that Epistle to the Romans In all which I haue beene carefull gentle Reader to giue thee satisfaction by the cleare testimony either of some learned Bishops of Rome or of some other famously approued and commended in that Church Being now required a seruice of another kinde so that I cannot yet goe forward with the rest I haue thought good to publish this in the meane time If I haue promised any thing in this that is not here performed expect it in that that is to come Assist me I pray thee with thy prayers vnto almighty God by whose grace I hope in due time to supply that that is wanting now The Contents of this Booke CHAP. I. THat the Church of Rome doth vaineâ—y and absurdly challenge to it selfe the name of the Catholike Church and hath no priuiledge from God either of superiority in gouernement or stability in faith CHAP. II. The comparison betwixt the Papists and the Donatists is iustified and enlarged CHAP. III. That the name of Catholikes is abused by the Papists and is in their abuse a Donatisticall and hatefull name of faction and schisme that being in that sort substantiuely and personally vnderstood it was not vsed for three hundred yeares after Christ and therefore being abused may bee left againe that Popery properly so called is nothing but additions of latter time to our religion CHAP. IIII. That the Church before Christ euen from the beginning was a part of the Catholike Church and that the faith and religion of the new Testament differeth not in substance from the old M. Bishops proofes for Popery out of the old Testament are shewed to be ridiculous and vaine In the end is a briefe defence of the Kings supremacy in causes Ecclesiasticall CHAP. V. That faith and religion cannot be safely grounded on the example of Fathers and fore-fathers and that the Popish agents and factours doe in this pretence also abuse the credulity of ignorant men CHAP. VI. That the reasons of Popery where there is not a minde preiudicate are not vrgent or forcible and that M. Bishop was iustly censured for that in repeating a rule deliuered by the Kings Maiestie for iudgement of true religion he left out some words thereof CHAP. VII Of the flourishing and best estate of the Church of Rome and of the testimony of Theodoret concerning fulnesse of doctrine contained in the Epistle to the Romans and that the Apostle there condemneth Popery of idolatry in worshipping Saints and Images CHAP. VIII That iustification before God consisteth not in proceeding from faith to workes but in the continuation of faith to faith and that this faith notwithstanding cannot be separated from charity and good workes CHAP. IX That the iustification of man before God is the imputation of righteousnesse without workes CHAP. X. That eternall life is meerly and wholly the gift of God and cannot be purchased by merit or desert CHAP. XI That concupiscence or lust is sinne euen in the very habit and first motions of it CHAP. XII Of the spirit of adoption giuing witnesse to the faithfull that they are the sonnes of God CHAP. XIII That the good workes or sufferings of this life are not meritorious or worthy
and Papists that now are who are farre departed from that way wherein that Church of old did walke Why doe you in this case alleage to vs Optatus and Austin to disproue this resemblance as if they were able so long before hand to tell vs that the Papists now in the points alleaged are not like the Donatists The Donatists of old were at square with the Church of Rome for resisting their claime of the propriety of the Church neither doe we doubt but that if they were now in being the Church of Rome would be at square with them for challenging that to Africa which they hold properly to belong to Rome but this squaring on the one side or the other hindereth not but that Papists now in their kinde are like to Donatists in their kinde each tying the Catholike Church respectiuely to their owne place and faction wherein the condemning of the Donatists of old by the Church of Rome for so tying it to Africa is an instruction to vs to condemne the Papists now for doing the like to Rome But M. Bishops purpose of cosenage doth more liuely appeare in the first citation which he here bringeth out of Austin where purposely he omitteth a part of the sentence whereby the Reader should perceiue that it maketh nothing for his purpose To Pâ—tilian the Donatist condemning all Churches saue their owne he saith c Aug. cont lit Petil. l. â— c. 51. Cathedra tibi quid fecit Ecclesiae Romana in qua Petrus sedit in qua â—odiâ— Anastasius sedet vel Ecclesiae Hierâ—sâ—lymitana in qua Iacobus sedit in qua bodie Joannes sidet quibus nos in Catholica vnitate connectimur à quibus vâ—s nefariâ— furâ—re separastis Quare appellas Cathedram pestilentia Cathedram Apostolicam What hath the chaire of the Church of Rome done to thee wherein Peter sate and wherein at this day Anastasius sitteth or the chaire of the Church of Ierusalem wherein Iames sate and in which Iohn at this day sitteth to which we are ioyned in Catholike vnity and from which you haue seuered your selues by wicked fury Why doe you call the Apostolike chaire the chaire of pestilence Now what doe these wordes make more for the Church of Rome then for the Church of Ierusalem The Donatists were then at square with the Church of Ierusalem and yet that hindereth not M. Bishop will confesse but that the Church of Ierusalem may be now Schismaticall and the Donatists were then at square with the Church of Rome what is there here to hinder but that the Church of Rome may be now Schismaticall as the Donatists were then The Church of Ierusalem is by St. Austin termed an Apostolike chaire or Sea as all the Churches planted by the Apostles are by him stiled d Aug. Epist 162. Possent Apostolicarum Ecclesiarum iudiciâ— causam suam integraÌ„ reseruare Apostolike Churches as well as the Church of Rome The Church of Ierusalem M. Bishop will not deny both might be and hath beene since St. Austins time a chaire of pestilence And doth St. Austin say any thing there to let but that the Church of Rome also may be since become the chaire of pestilence though it were then the chaire of vnity and peace Yea what he saith here concerning the Churches of Rome and Ierusalem the same he saith elsewhere of other Churches also e Ibid. Quid tibi fecit 6 pars Donati quid tibi fecit Ecclesia Corinthiorum Quod autem de ista dicâ— de omnibus â—aâ—â—bus tam longè positiâ— intelligi vâ—lâ— quid vobis fecerunt c. O yee Donatists what what I say hath the Church of the Corinthians done to you What I say of it I would haue to be vnderstood of all such and as farre distant Churches what haue they done vnto you c. with all which the Donatists were at as great square as they were with the Church of Rome and yet M. Bishop will not yeeld to any of them any prorogatiue thereby But all mention of the Church of Ierusalem and the rest he thought it behouefull for him to suppresse because if he had set it downe he knew well that the Reader would easily see that in all this great shew hee had said nothing And by the premises it appeareth that he hath said as little in producing the wordes of Optatus for be it that the Donatists did then cruelly wage battell against the Church of Rome and there were no agreement betwixt them what is that to that that I say concerning the Church of Rome now what hindereth that I say still but that there may be now a iust resemblance betwixt the Papists and the Donatists His conclusion therefore is ridiculous that because Austin saith that Cecilianus needed not to care for the Donatists so long as he saw himselfe ioyned with the church of Rome therefore they neede not to care so long as they stand in the like society of faith and religion with the same Church of Rome For seeing the Church of Rome is not the same now that it was then as in the processe of this booke God willing shall plainly appeare there may be iust cause in many things now to forsake the communion of the church of Rome though it were piety and religion to hold it then But it is not to be omitted how falsly he dealeth here againe in alleaging the wordes of Austin as if he spake of being ioyned with the Church of Rome only whereas he nameth other Churches as well as the Church of Rome f Aug. Epist 162. Qui posset non curare conspirantem multitudinem inimicorum cùm se â—ideret Romanâ— Ecclesiae in qua semper Apostolicâ— Cathedâ—â— viguit principatus câ—teris terris vnde Euangelium ad ipsam Africam venit per communicateâ—â— as literas esse coniunctum He needed not care saith he for the conspiring multitude of his enemies when he saw himselfe ioyned by communicatory letters both to the Church of Rome where the principality or chiefty of the Apostolike chaire hath alwaies flourished and to other nations whence the Gospell came into Africa What is here more for the communion of the Church of Rome then for the communion of other Churches Why doth M. Bishop thus deceiptfully appropriate to one that which St. Austin maketh to concerne many Doe we finde it in St. Austins words which he pretendeth that it shall be alwaies an infallible rule of safety to hold communion with the Church of Rome He will say that there is there attributed a principality to the Church of Rome Be it so a principality of honour not of power as I haue g Chap. 1. §. 2. before made plaine by Austin himselfe but doth it follow that because the principality of the Apostolike chaire had flourished there till that time therefore it should be necessary or safe to communicate with that church for euer vntill the worlds end These are loose and
Iewish Church before receiued not But let him report my wordes as he findeth them and then they shall stand good that Christ taught no other but the same faith and religion that was deliuered by Moses and the Prophets to the former Church which is not hindered by that he instituted new Sacraments because I haue already shewed that in diuersity of Sacraments there is still the same faith Which how handsomely he hath confuted hath before appeared and I suppose by that time he hath further considered of the matter he will finde cause to seeke for a better confutation But yet taking it vpon him that he hath confuted me he goeth on saying And here I adde that then Christians may haue many wiues togither as the Iewes had and may giue their wiues vpon any displeasure a libâ—ll of diuorce Where we may well thinke that he was scant in the right that tooke the lawfulnesse of many wiues and the giuing of a bill of diuorce to a wife to haue beene matters of the Iewes faith and religion towards God I haue cited Leo Bishop of Rome saying that h §. 2. of this Chapter the faith whereby we liue hath neuer differed in any age and will M. Bishop inferre against him as he doth against me that Christians then may haue many wiues and husbands may vpon euery displeasure giue their wiues a bill of diuorcement to put them away as it was amongst the Iewes Did not his discretion serue him to put difference betwixt matters of faith and of manners betwixt articles of religion and offices of conuersation Faith and religion import that deuotion seruice which is immediately performed to God and what letteth but that in their lawfulnesse of many wiues they might yeeld to God the same deuotion that we doe and we in single marriage the same that they But haply somewhat it was that he aimed at which his troubled head serued him not to expresse I said in my answere as touching those Fathers of the old Testament According to the approued example of their life we also teach men to liue Now I imagine hereof it is that he meant to say that then Christians may haue many wiues and at their pleasure giue their wiues libels of diuorce If this were his meaning he should haue bethought himselfe where their example in these things is found any where to haue beene approued because I made mention only of approued example For our parts we hold plurality of wiues in those times to haue beene permitted but not approued tolerated by dispensation as i Gregor exposit in 1. Reg. c. 2 l. 2. Quaedam in sacra Scriptura inuenâ—untur praecepta quae dispensatâ—oâ—â— qâ—idâ—m Dâ—â— praecepta sâ—nt sed non amore Deâ— Gregory saith some things were of old but not warranted by institution And of that dispensation the same Gregory taketh an example of the Iewes giuing a bill of diuorce concerning which we see how the Pharisees alleage in the Gospell not that God ordained it but only that Moses so commanded or rather suffered and the reason thereof giuen k Mat. 19 78. because of the hardnesse of their hearts and therefore we hope M. Bishop vpon better aduice will not of vnity of faith conclude any more that it should now be lawfull for vs to doe the same As for the iudiciall law of the Iewes it is wholly without the occasion and compasse of my speech and briefly I answere him that though there be the same faith and the same rules of duty and conuersation yet it doth not therefore follow that censures and punishments or trials and legall proceedings must be the same In a word whatsoeuer the Apostles decreed in their Councell at Hierusalem for the abrogating of the law we acknowledge and obey and that more faithfully then the Papists doe who as M. Bishop confesseth doe hold it their grace still to hold a conformity with the ceremonies of the law Yet againe if the Apostles saith he were simply and nakedly to preach to the Gentiles the law of Moses he should say without ambiguity the faith and religion of the Patriarchs and Prophets stript of types and shadowes why then were they commanded to preach vnto them the sacraments of Baptisme and of the Supper of the Lord An idle question and it is already answered that in deliuering other Sacraments they taught no other but the same doctrine and faith The Sacraments are water in Baptisme bread and wine in the Lords Supper different from those of old The doctrine of faith is the death of Christ and shedding of his bloud for the cleansing of our soules and remission of our sinnes which was the same in all the Sacrifices and Sacraments of the Church since the world beganne And this one doctrine I said the Apostles by the commandement of Christ so taught as that they added nothing of their owne This saith M. Bishop is very false for many things were left by our Sauiour to their disposition Now thou must vnderstand gentle Reader that I vsed not those wordes as mine owne but did set them downe in a distinct letter quoting Tertullian in the margent as the authour of them The whole passage of those words shall giue some light to the matter here in hand l Tertul. de Praescript Nobis nihil ex nostro arbitrio indulgere licet sed ne eligere quod aliquis de arbitrio suo induxerit Apostolos Domini habemuâ— authores qui nec ipsi quicquam ex suo arbitrio quod inducerent clegerunt sed acceptam à Christo disciplinam fidelitèr nationibus adsignauerunt We may not saith he giue our selues liberty of any thing at our owne discretion nor make choise of any thing which any other man hath brought in of his owne minde We haue the Apostles of the Lord for our leaders who did not of their owne will or discretion make choise of any thing to bring in but the doctrine which they receiued of Christ they faithfully deliuered to the nations Here then M. Bishop giueth Tertullian the lye and telleth him that it is false which he saith dissembling in the meane time the sight of Tertullians name and making shew as if he spake it to me only Thou art now at thy choise gentle Reader whâ—ther thou wilt rather beleeue Tertullian or M. Bishop If thou wilt rather beleeue Tertullian in a worke generally approued then thou must say as we say that the Apostles added nothing of their owne but taught only what they receiued of Christ according to the commission giuen vnto them m Mat. 28 20. Teaching them to obserue whatsoeuer things I haue commanded you But to shew that our Sauiour left many things to the disposition of the Apostles he alleageth those wordes of St. Paul n 1. Cor. 11. 34. Other things I will dispose or set in order when I come Where I would pray him to tell vs in good sadnesse whether the meaning of those wordes be I
doth not furnish me with some bookes which they haue followed in which case I may as well vse their names as Papists may vse the names of Baronius Surius Genebrard and other their owne authours as I haue d Aduertisement concerning D. Bishops Reproofe sect 6. before shewed more at large As touching the disagreement betwixt Austin the Monke and the British Bishops I referred the Reader to Beda as well as to any other and by him it appeareth that there was variance betwixt them not only in some few but in very many things c Beda hist l. 2. c. 2. Sed alia plurima vnitati Ecclesiae coÌ„traria faciebaÌ„â— Qui cum longa disputatione habita neque precibus neque hortamentis neque increpationibus Augustini ac sâ—ciorum eius ossensum praebere voluissent c. Dicibat eis quòd in multis quidem nostrae consuetudini coÌ„traria gâ—ritis tamen si in tribus his mihi obseperare vultis c. caetera aequanimitèr â—uncta tolerabimus wherein he sought by disputing by intreating by exhorting by reprouing to draw their assent vnto him Which when hee could not obtaine he made offer to beare with all other differences so that in three things they would yeeld to him to obserue Easter and to celebrate Baptisme after the manner of the Church of Rome and to ioyne with them in Preaching to the infidell Saxons M. Bishop here will giue reason why the Britans should haue yeelded to the Roman manner of Baptising because forsooth it was likely to be administred more decently and deuoutly in the most renowmed city of Rome then amongst the Britans in a corner of the world But if it must be presumed that at Rome because of the renowme of the place all things were done more decently and deuoutly then otherwhere why did Gregory aduise Austin that f Ibid. l. r. c. 27. Mâ—bi placâ—t vt siue in Romana siue in Gallâ—aru siue in qualibet Ecclesia aliquid inuemsti quod plus omnipotenti Deo posâ—it placere so 〈…〉 e â—lâ—gaâ— custodiamus consuctudines commendat whether in the Church of Rome or in the Church of France or in any other Church he should finde what might better please God he should make choise of it Surely it was an absurdity in Austin that when things might be better as g Ambros de Sacram. l. 3. c. 1. Quod alibi rectiùs seruatâ—r nos rectè Ambrose also saith in other Churches then in the Church of Rome he should notwithstanding seeke to force other Churches to the example of that Church Yea and it was a token of his ignorance that he needed to write to Gregory to be resolued as touching h Beda vt supra Cùm vna sit sides cur sunt Ecclesiarum diuersae c. the diuers customes and obseruations of diuers Churches not knowing that i Euseb hist lib. 5. cap. 23. Dissonantia ieiuny fidei concordiam difference of ceremonies commendeth the vnity of faith as Ireneus spake particularly of fasting and therefore that there was no cause for him so to labour other men to conformity to their rites Albeit it may be likely that the Sacrament of Baptisme was administred amongst the Britans with greater simplicity and lesse ceremony then at Rome and that for that cause they made choise rather to continue their old forme knowing that abundance of ceremonies breedeth commonly abundance of superstitions and k Aug. Epist 119. Quamuis neque hoc inueniri possit quomodâ— contra fidem sint ipsam tamen religioneÌ„ c. seruilibus oneribus premâ—nt c. though it be not seene how they make against the faith yet they are as St. Austin saith the clogge and burden of religion oppressing it first and then eating out the very heart of it And this we take to be the chiefe cause why they so stifly refused Austin for that albeit they acknowledged that he taught the true Christian faith yet they saw him ioyne therwith not in baptisme only but otherwise also so many humane traditions and inuentions which they held to be so many prophanations of the true Christian faith If some of them acknowledged so much as M. Bishop vrgeth out of Beda we will not sticke to acknowledge the same in such sort as they did neither will we stand to question whether Dulcitius he would say Dubricius as I take it or Dauid principall preachers of the Britans in their times were brought vp at Rome though Bale whom he citeth in his lesser worke which only I haue doe not say so much or that either of them was Legate to the Bishop of Rome but be it so yet it followeth not that all his Maiesties Auncestours both English and Britaines embraced that Roman faith that now is because it shall appeare as I haue said that the Roman faith is not the same now that it was then As touching the obseruation of Easter what reasons might moue the Britans to continue their former custome we cannot tell It may be that they were ignorant of the Nicene decree and what of that Surely Hilary a learned and godly Bishop of France protesteth that he l Hilar. de Synod adu Arian Fidem Nicenam nunquam â—â—si exulaturus audâ—â—i neuer heard of the Nicene Councell till the time that he went into banishment which as appeareth by Hieromes Chronicle was about the twentieth yeare of Constantius the Arian Emperour which was thirty yeares after the time of that Councell Now if it were so long vnknowen or so little knowen in France no maruell if in Britanny it were lesse knowen and where it had not caused a change within that time it was not likely afterwards to preuaile much specially with a nation so much afflicted and troubled with warres and inuasions as the Britans thenceforth were in which case no alteration might be likely to take place amongst them Moreouer they could remember that in the time of Lucius their King Eleutherius sent ouer some preachers hither for the conuerting and instructing of the King and his people who yet required not to haue Easter obserued after the manner of the Roman Church but left them to keepe it according to the custome that they had vsed from the time of the Apostles whereupon they might resolue that there was no cause why Austin comming from Rome should now goe about to alter that custome more then they had done In a word the Britans were not too contentious in refusing to yeeld to a sodaine alteration of things so long continued but Austin rather shewed himselfe contentious and vndiscreet in that he did so vnseasonably and without cause so strongly vrge the same W. BISHOP §. 4. THe same might as easily be proued of the Churches of Scotland who acknowledge Palladius and Patritius for two of the chiefe founders of the Christian faith in that country who both were brought vp at Rome and sent into Scotland by Celestinus Bishop of Rome to instruct
Christ her Lord and head and most entire in the faith and doctrine which shee had receiued from him Of this flourishing and best estate we must consider in the next Chapter and therefore I cease here to speake any further thereof CHAP. VII Of the flourishing and best estate of the Church of Rome and of the testimony of Theodoret concerning the fulnesse of doctrine contained in the Epistle to the Romans and that the Apostle there condemneth Popery of Idolatry in worshipping of Saints and Images ANSWERE TO THE EPISTLE VVE hope you vvill not deny but the Apostle S. Paul vvas one principall pillar c. to Chap. 8. Paul saith and vve say the same that c. W. BISHOP §. 1. WHat a worthy graue Preface he vseth to assure men that we will not deny S. Paul nor his Epistle to the Romans which neuer were called in doubt by any man But good Sir whiles you muse and busie your head so much vpon bables you forget or wilfully mistake the very point of the question Was the Church of Rome at her most flourishing estate when S. Paul wrote that Epistle to the Romans was her faith then most renovvmed ouer all the vvorld as you write nothing lesse for not the ten thousand part of that most populous Citty was then conuerted to the faith and they that had receiued the Christian faith were very nouices in it and stoode in great neede of the Apostles diuine instructions Any reasonable man would rather iudge that the Church of Rome then came first to her most flourishing estate when Idolatry and all kinde of superstition was put to silence and banished out of her when the Christian religion was publikely preached and conntenanced by the Emperours authority which was not before the reigne of Constantine the Great our most glorious countrey-man wherefore M. Abbots first fault is that he shooteth farre wide from the marke which he should haue aimed at principally The second is more nice yet in one that would seeme so acute not to be excused It is that he taketh an Epistle written to the Romans for their instruction and correction as if it were a declaration and profession of their faith when as all men know such a letter might containe many things which they had not heard off before Further yet that you may see how nothing can passe his fingers without some legerdemaine marke how he englisheth Theodorets wordes Dogmatum pertractationem The handling of opinions is by him translated all points of doctrine whereas it rather signifieth some then all opinions or lessons But I will let these ouer-sights passe as flea-bitings and follow him whither he pleaseth to wander that euery man may see when he is permitted to say what he liketh best that in truth he can alleage out of S. Paul nothing of moment against the Catholike faith R. ABBOT WEe see here what great cause there was that his Maiesty should adde the wordes now spoken off And from Christ her Lord and head because it might be doubted what construction they or any other might make of the flourishing and best estate of the Church of Rome I say that St. Paul wrote his Epistle to that Church when the faith thereof was most renowmed through the world This M. Bishop denieth and will not haue that to be taken for the flourishing and best estate of the Roman Church And why First not the ten thousand part of that most populous Citty was then conuerted to the faith and secondly they who had then receiued the Christian faith were very nouices in it and stoode in great neede of the Apostles diuine instructions So then he will haue vs to vnderstand that then was the flourishing and best estate of the Church of Rome when there were in it the greatest number of Christians and they were so perfect in the faith as that they needed not the Apostles diuine instructions But when was that Not before the reigne of Constantine the Great saith he Well and was it then Nay he saith not so and we may well thinke that he knoweth not well when or what to say Certaine it is that Paganisme abounded in Rome after the time of Constantine who indeede for his time by lawes restrained the publike exercise thereof but yet a Relat. Symmach apud Ambros lib. 5. Epist 30 Diui ConstaÌ„tij factum diu non sletit that act of his saith Symmachus did not long stand good the people returning to their old superstitions and sacrifices vntill that by Theodosius and Gratian the Emperours of Rome they were repressed againe Which lawes of theirs Symmachus the Lieutenant of the city moued the next Emperour Valentinian in his owne name and in the name of the City and Senate of Rome to haue againe repealed who b Symmach vt supra Senatus me querelaruÌ„ suarum iussit esse I egatum c. Vt Praefectus vâ—ster gesta publica prosequor vt Legatus ciuium mandata commendo though he pretended a farre greater number of Senatours to ioyne with him then did as Ambrose sheweth yet cannot be doubted to haue had a great number also partakers with him beside the common multitude of the City whose affection how it stood we may gather by that that Hierome saith not much distant from that time that c Hieron in Esai lib. 16. c. 57. â—psaque Roma orbiâ— Domina in singulis insulis domibusque Tutela simulachrum cereis venerans ac lucernis quam ad tuitionem aedium isto appellant nomine Rome in euery house did with tapers and candles worship the image of Tutela whom they so called for the tuition and defence of their houses though elsewhere he testifie that d IdeÌ„ ad Marcel vt commigret Bethlehem Est ibi sancta Ecclesia c. gentilitate calcata in sublime se quotidiè erigens vocabulum Christianum Paganisme was decaying and the name of Christians arising and growing higher and higher from day to day But if it were yet growing then it was not at full growth and therefore when will M. Bishop say was the most flourishing and best time of the Church there Againe we desire to know of him when the time was that the Church of Rome stoode in no neede of the Apostles diuine instructions May we thinke M. Bishop that euer there was any such time Surely we know now what the cause is why the Apostles diuine instructions are so little set by at Rome They serued the Romans forsooth at first when they were but nouices in the faith but now they are growen ripe and haue no neede to be taught by him May we not thinke him a wise man that thus telleth vs that the Romans then stoode in neede of the Apostles diuine instructions as if there were any time since that they had not the like neede But I would aske him how it appeareth to him that the Romans were then but nouices in the faith The reason which his wordes imply is because
and firme assurance to which purpose the Apostles vsed these wordes to the Lord Encrease our faith And to this agreeth that which Oecumenius saith l Oecumen in Rom. 3. Hoc Dâ—◠〈◊〉 est 〈◊〉 nâ—m 〈…〉 tate excedentis ex sola videlicet fide nos peccatis ianc mortuos viuisicarâ—aâ— sâ—scitare c. Verùm ad quid viuisicatur inquit qui credidit Ad perfectâ—ssimam fide immutabiâ—e habitus fortitudinem Nam ex side in fidem est viuificatio This is the property of the iustice of God exceeding the kindnesse of man euen by faith only to quicken and raise vs vp that are dead in sinnes And whereto is he quickened that hath beleeued To most perfict faith and vnchangeable strength of the habit thereof For our quickening is from faith to faith Here is then the iustice of God that is the iustification of man before God described by the Apostle that it beginneth with faith and goeth forward by faith and is more and more to be apprehended by increase and growth of faith It is begunne by faith only and because the proceeding and perfecting thereof is according to the beginning from faith to faith therefore it is consummate and perfect in faith only And this phrase of speech the holy Ghost seemeth to haue directed purposely against the errour of the Papists who though they acknowledge the beginning of iustification to be by faith yet determine the processe and perfection thereof to consist in workes so that our iustification with them is not according to the wordes of the Apostle from faith to faith but contrary to the doctrine of the Apostle from faith to workes m Bellarm. Recognit lib. de Iustificat Charitas verè absolutè formalis iustitia est c. fides propriè simplicitèr iustificat per modum dispositionis forâ— malitèr autem simplicitèr absolutè non iustiâ— ficat Charity saith Bellarmine is truly and absolutely formall righteousnesse faith properly and simply iustifieth in manner of a disposition but simply and absolutely it doth not iustifie formally And againe n IdeÌ„ Recog lib. de Grat. lib. Arbit QuaÌ„uis fides spes necessariò requirantur ad iustificationem tameÌ„ id quod verissimè proprijssimèque iustificat tanquam vnica formalis causa charitas est Although faith and hope be necessarily required to iustification yet charity is it which most truly and properly iustifieth as the only formall cause So then where the Apostle saith that o Rom. 3. 22. the righteousnesse of God is by the faith of Iesus Christ and that p Vers 30. God iustifieth by faith we must thinke that he speaketh vnproperly he speaketh not formally neither doth he name that wherein the iustification of man most truly consisteth Thus doe they take vpon them as the old Heretikes did to be q Iren. lib. 3. cap. 1. Audent dicere gloriantes emendatores se esse Apostolorum correctours of the Apostles to reforme their ouersights and to better their termes and phrases euen where they speake most vniformely and constantly to deliuer the doctrine of true faith But we will not hearken to them nor be led by them but rather take that which the Apostle teacheth vs that the iustification before God which is taught vs by the Gospell is from faith to faith that it beginneth in faith and continueth in faith and from the beginning to the end consisteth in faith only And hereto agreeth that which the Apostle saith elsewhere r Gal 2. 16. We who are Iewes by nature and not sinners of the Gentiles knowing that a man is not iustified by the workes of the law but by the faith of Iesus Christ euen we haue beleeued in Christ that we might or may be iustified by the faith of Christ and not by the workes of the law because by the workes of the law no flesh shall be iustified Where wee see the processe of iustification plainly described as we haue said from faith to faith the Apostle professing to haue beleeued in Christ not thenceforth to be iustified by workes as Popery teacheth but to be iustified by faith because being now beleeuers they knew that by the workes of the law no flesh should be iustified And this meaning is further confirmed by the proofe which the Apostle bringeth of the wordes whereof we speake Å¿ Habac. 2 4. as it is written saith he The iust shall liue by faith For although those wordes of the Prophet doe seeme to attribute iustification and life to faith yet no otherwise doe they inferre it to be from faith to faith but in that sort as I haue said Certaine it is that but by faith no man can attaine to be called a iust man and therefore in the very name of the iust is an implication of faith The Prophet then teacheth that a man being by faith become a iust man is not thenceforth to expect life by his iustice but to goe on from faith to faith the iust saith he shall liue not by his iustice but by his faith For this cause doth he expresse it not by the present The iust doth liue as the vulgar corruptly readeth but by the future tense The iust shall liue by faith as to note that the iustice of God that is the iustice for which God accepteth and iustifieth vs as it beganne so proceedeth euen to the attainement of euerlasting life not by workes but by faith only And of all this we haue a notable example in our father Abraham who is set before vs as the patterne and example of all the faithfull of whom after that t Gen. 12. 1. 2 c. Heb. 11. 8. by faith he had obeyed God to goe out of his owne Countrey and had wrought many workes of iustice and righteousnesse yet to shew this continuation of the righteousnesse of God from faith to faith it is said u Gen. 15. 6. Abraham beleeued the Lord and hee counted that to him for righteousnesse He was not first iustified by faith to be afterwards iustified by workes but still his faith was it for which he was reputed righteous in the sight of God By all this then we see a direct opposition betwixt the doctrine of the ancient Roman Church and the doctrine of the Papists The Papists say that the righteousnesse of God beginneth with faith but the perfection thereof is in workes and that it consisteth most properly and truly in the righteousnesse of works and that the iust man though he become iust by faith yet must afterwards with God be iustified and attaine to life by workes But the old Church of Rome was farre otherwise minded that iustification before God beginneth in faith and is determined in faith and that the iust man be he neuer so iust must liue not by his iustice but by his faith it being true of iust men as Hierome telleth vs which is said x Hieron adu Pelag. l 2. Pro
they see others fall by resting on their owne strength Now therefore be it that some who not are but see me to be in grace and to stand doe afterwards fall and be cut off this maketh nothing against the assurance of them who are indeede in grace and doe truly beleeue in the name of the sonne of God who i 1. Iohn 5. 11. beleeuing the record that God hath witnessed of his sonne that God hath giuen vnto vs eternall life and this life is in his sonne are hereby taught k Vers 13. 15. to know that they haue eternall life and that they haue the petitions that they desire of him And thus Gregory saith as touching the heauenly City Ierusâ—lem which is aboue that l Gregor Exposit in 1. Reg. l. 1. c. 1. Moral Quam familiariter dilâ—git suam esse indubitantèr credit Suam naÌ„que hanc ciuitatemesse cognouerat qui dicebat scimê° quia si terrestris nostra domus c. he that entirely loueth it doth vndoubtedly beleeue it to be his owne For saith he he knew this City to be his that said m 2. Cor. 5. 1. We know that if our earthly house of this habitation be dissolued we haue a building which is of God a house not made with hands eternall in heauen And thus saith Leo that n Leo de Resurrect Domini ser 2. Quam idcò vsque ad celerrimâ—m resurrectionem voluit esse mortalem vt credentibus in cum nec persecutio insuperabilis nec mors posset esse terribilis cùm ita dubitandum non esset de consortio gloriae sicut dubitandum non crat de communione naturae Si ergò incunctantèr corde credimus quod â—re profitemur nos in Christo crucifiâ—i nos sumus mortui nos sepulti nos etiam die tertia suscitati Christ would haue his flesh to continue in case of mortality vntill his resâ—rrection that to them that beleeued in him neither persecution might be vnconquerable nor death might be terrible for that they were no more to doubt of being partakers of glory with him then they were to doubt of his being partaker of the same nature with them If saith he we stedfastly beleeue with the heart that which we professe with the mouth we are crucified in Christ we are dead we are buried we are also the third day raised againe from the dead o Ibid. serm 1. Non haesitamus diffidentia nec incerta expectatione suspendimur sed acceptâ— promissionis exâ—rdiâ— fidei oculis quâ— sunt futura iam cernimus natura pronectiâ—ne gaudentes quod credimus iam tenemus We stagger not by distrust saith he againe neither doe we hang in vncertaine expectation but hauing receiued the beginning of the promise we now see with the eyes of faith the things that are to come and reioycing for the aduancement of our nature we euen now hold that which we beleeue This is the assurance of the faithfull euen an vndoubted beleefe and knowledge that the heauenly City is theirs a certaine and vndoubted expectation of the glory of Christ whereby they reioyce as being in him already raised againe from the dead and as already holding and possessing that which they doe beleeue Howsoeuer therefore men are to be shaken out of all carnall security and presumption of their saluation yet the godly security and presumption of faith is not to be denyed and the more we grow in faith the more doth the soule grow secure and vndoubted of God to be our God presuming not of our selues where indeede we see nothing but cause of feare but of God only to say of him p Psal 71. 14. I will goe forth in the strength of the Lord God and will make mention of thy righteousnesse only And againe q Psal 124. 7. Our helpe standeth in the name of the Lord which hath made heauen and earth In a word one truth agreeth with another and therefore M. Bishop in opposing some formall speeches of the holy Ghost against other the like formall speeches which in their true meaning stand very well and agree together doth no other but deforme the truth and wickedly taketh vpon him the patronage and maintenance of falshood and vntruth CHAP. XIII That the good workes and sufferings of this life are not meritorious or worthy of the blisse of the life to come ANSWERE TO THE EPISTLE PAul saith The sufferings of this time are not worthy of the glory that shall be reueiled c. to Paul saith nothing for those points c. W. BISHOP I Say that M. Abbot hath gotten such a custome of abusing Gods word that hee scarce alleageth one sentence of it without one paltry shift or other The wordes of S. Paul truly translated are Our sufferings are not worthy to the glory or as our English phrase is are not to be compared to the glory of c. that is our labours or paines are not either so great and waighty or of so long endurance as be the ioyes of heauen yet through the dignity which we receiue by being made members of Christ and by the vertue of Gods grace wherewith those workes be wrought and by the promise of God both we are accounted worthy of heauen according to S Pauls owne phrase Which persecutions 2. Thessal 1. v. 5. you sustaine that you may be counted worthy the Kingdome of God and our sufferings meritorious of life euerlasting which S. Paul doth very precisely teach where he saith that our tribulation which for the 2. Cor. 4. vers 17. present is momentary and light yet worketh aboue measure exceedingly an eternall waight of glory in vs we not considering the things that are seene but that are not seene and elsewhere is bold to say That 2. Tim 4. vers 8. God had laid vp for him a crowne of iustice which our Lord will render to me in that day a iust Iudge and not only to me but to them also that loue his comming If God as a iust Iudge render the ioyes of heauen as a crowne of iustice then were they before iustly deserued and the sufferings of them that deserued them were in iust proportion worthy of them Thus briefly any indifferent Reader may perceiue how farre S. Paul being rightly taken is from affording any reliefe vnto the Protestant cause They doe now as many vnlearned and vnstable men did euen in his owne time witnesse Saint Peter depraue and misuse certaine sentences of his 2. Pet. 3. vers 16. hard to be vnderstood to their owne perdition and to the deceiuing and vndoing of their followers for in all his Epistles being vnderstood as he meant them there is not one word or sillable that maketh for the Protestants or any other Sectaries and plenty there are of plaine texts for the most points of the Catholike faith A tast whereof I will giue you as soone as I shall haue made an end of answering vnto this his idle discourse
and subiect to perish if God deale seuerely and strictly with vs if holy men acknowledge and confesse according to truth that they haue nothing to presume of in their owne merits but that they trust only to Gods mercy if amidst our good workes it be by humble prayer and request that wee obtaine the eternall reward where is that worthinesse of workes which M. Bishop pleadeth for and what cause hath he to be angry that we say by the Apostles wordes that our good workes are not worthy of the glory that is to come Or if he will needes be angry let him be angry with Ambrose though not a member yet a neighbour of the Church of Rome who plainly expoundeth the Apostles meaning to be this that k Ambros Epist 22. Vt hortetur ad passionè adiungit quia omnia quae patimur minora sunt indigna quorum pro laboribus tanta rependatur futurorum merces benorum c. all the things that we suffer are too little and vnworthy that for the paines and labours thereof so great reward of future good things should be rendered vnto vs. Which being so we see how vainly M. Bishop dealeth to tell vs a tale how our workes attaine to so great worthinesse when as there is no such worthinesse to be found in them We receiue this dignity saith he by being made members of Christ and by the vertue of Gods grace wherewith our workes are wrought and by the promise of God Where it is wholly idle and impertinent that he mentioneth the promise of God for what hath the promise of God to doe with the merit of man God bindeth himselfe by promise where there is no merit nor any thing whereof to merit yea where there are demerits to giue him cause to forbeare from promising Thus saith St. Austin l August in Psal 109. Quicquid promisit indignis promisit vt noÌ„ quasi operibus merces promitteretur sed gratia à nomine suo gratis daretur quia hoc ipsum quòd iustè viuit in quaÌ„tum homo poâ—est iustè viuere non meriti humani sed beneficij est diuini Whatsoeuer God promised he promised to vs being vnworthy that it might not be promised as a reward to works but being by name grace might accordingly be freely giuen because to liue iustly so farre as man can liue iustly is not a matter of mans merit but of the gift of God And of this promise of God he saith againe that m IdeÌ„ in psal 88. Non secunduÌ„ merita nostra sed secundum miserecordiam illius firma est promissio it is sure not according to our merits but according to his owne mercy Why then doth M. Bishop goe about to build the merit of man vpon the promise of God which is only his free and voluntary mercy As for the grace of God giuen vnto vs by being members of Christ true it is that all our vertue and goodnesse proceedeth therefrom but to say nothing that man cannot be said to merit by that that is the worke of God so farre are we from hauing the iustice of God hereby bound vnto vs in respect of our worthinesse as that God hath rather hereby occasion of quarrell against vs for disgracing those gifts whereby he hath graced vs and for blemishing and staining with our corruptions those good workes which he hath vouchsafed to doe by vs. For as the clearest water hauing a troublesome passage through a muddy and vnwholsome ground contracteth and gathereth the corruption and filth thereof euen so the grace of God hauing a troubled passage through the corrupt nature of man which is continually casting vp the mire and dirt of noisome and sinnefull motions and desires gathereth thereof a soile and filth by reason whereof there proceedeth nothing from man that is not corrupted and defiled Thus Hilary teacheth and is therein approued by Austin that n Hilar. apud August cont Iulian. lib. 2. Memores coÌ„scij corpora nostra vitioruÌ„ omnium esse materieÌ„ pro qua nihil in nobis mundum nihil innocens obtinemus we are to remember that our bodies are the matter of all vices by meanes whereof wee haue nothing in vs innocent nothing cleane o Greg. Mor. l. 1. c. 17. Quid est quod in hac vita sine quauis tenuissimi contagij inquinatione peragatur What is there saith Gregory that can be done in this life without some defilement of secret contagion And againe p Ibid. l. 31. c. 5 Elâ—cti quâ—mdiu in hac vita sunt sine quaÌ„tulocunque culpae contagio esse non possunt The elect so long as they are in this life cannot be without some contagion of sinne Yea q Ibid. l. 32. c. 4 Nullus in hac vita ita perfectus est vt quamlibet Deo deuotus sit inter ipsa quantumcunque pia vota non peccet there is none so perfect in this life saith he howsoeuer deuoted vnto God as that he sinneth not amidst his most holy and religious desires To be short r Ibid. l. 35. c. 16. Si de his diuinitùs districtè discutimur quis inter isâ—a remanet salutis locus quando mala nostra pura malâ— sunt bona quae nos â—abere credimus pura bona esse nequaquam possunt if God doe narrowly sift our doings what place is there left for saluation when as our euill doings are meerely euill but the good things which we beleeue we haue cannot be purely good If our good workes cannot be purely good if all that we doe be polluted and defiled with the contagion of sinne and in all that proceedeth from vs there be found vncleannesse if God by the eye of his seuere iudgement doe strictly view and behold the same then cannot any good workes of ours be truly said to be worthy of the heauenly glory yea they make vs rather obnoxious to censure and punishment if God doe not mercifully remit the defaults of them Neither doe the places by M. Bishop alleaged proue any thing contrary to that we say The first saith only Å¿ 2. Thess 1. 5. That yee may be counted worthy of the Kingdome of God and it is one thing to be worthy in Gods account and acceptation which all the faithfull are in Christ another thing to be worthy by merit and perfection which no man can be Of the former St. Bernard saith t Bernard in dedicat Eccles ser 5 Nos sumus sed ipsius dignatione non dignitale nostra c. Nec dignatio locum habet vbi 〈…〉 rit praesumptiâ— dignitatis We are but it is by Gods dignation or vouchsafing vs aâ— worthy not by our dignity or worthinesse Yea dignation or vouchsafing hath no place saith he where there is a presumption of dignity or worth Of the latter Chrysostome saith u Chrysost ad Coloss homil 2. Nemo talem vitae conuersationem ostendit vt regno dignus esse
if thou wouldest be a iudge only and wouldest not be mercifull but wouldest marke all our iniquities and seeke after them who could endure it who could stand before thee and say I am innocent who should stand in thy iudgement Our only hope therefore is for that with thee there is mercy If then with the iust iudge there be no hope without mercy then surely it is not for merit that the iust Iudge rendereth vnto vs the crowne of iustice but according to the law of faith he crowneth his owne gifts in vs and vs in them euen for his owne mercies sake M. Bishops arguments therefore are all vanished into winde and the indifferent Reader may well perceiue that the Protestants cause is better strengthened by St. Paul then that it neede to stand in feare of such Popish deluding sophismes A blinde shift he hath vnder pretence of g 2. Pet. 3. 16. some things in St. Pauls Epistles hard to be vnderstood to colour his cauilling at those things which are professedly disputed and most plainly and clearely spoken In all his Epistles saith he being vnderstood as he meant them there is not one word or syllable that maketh for the Protestants But how I maruell should wee attaine to vnderstand them as he meant them May we learne it of M. Bishop or are we to goe to the Pope to know it of him Surely a mad meaning shall we haue of St. Pauls Epistles if we will yeeld to take them after their meaning What way hath M. Bishop or the Pope to vnderstand St. Pauls meaning that we should not vnderstand it as well as they or what reason can they giue vs why we should not by St. Pauls wordes vnderstand his meaning as well as by their words we vnderstand theirs Was St. Paul so hard of speech as that he wanted wordes to declare his meaning or was he so desirous to conceale his meaning as that he would speake one thing and meane another yea the contrary to that hee spake Would hee bee a Protestant in wordes when in meaning he intended to be a Papist They bewray hereby what they are be thou out of doubt gentle Reader that they are no welwillers to the Apostles meaning that teach so many things contrary to the Apostles wordes We see how perspicuously frequently constantly hee teacheth the same that wee teach where to giue a meaning different from that which he saith is no other but maliciously to peruert his meaning Neither doe we affirme any thing by his wordes wherein we haue not the certaine testimony of the ancient Church concurring with vs as M. Bishop in all these points seeth to his owne confusion when as in the meane time it is enough with him to cite texts but whether they make any thing for proofe of that for which he citeth them it skilleth not And this we shall see in that plenty of plaine texts which he saith he hath to produce for their vncatholike faith which when I shall haue examined it will easily appeare to the Reader whether his discourse or mine bee the more idle If the tast that hee will giue vs bee no better then that which vvee haue already tasted it will vtterly distast the Reader vnlesse hee bee such a one as hath lost his tast CHAP. XIIII That the Scriptures are loosely and impertinently alleaged by the Papists for proofe of their false doctrines as namely of Iustification before God of Free-will of the Merit of single life of Relikes and Images of the Masse and Transubstantiation and sundry other such like ANSWERE TO THE EPISTLE PAul saith nothing for those points for the deniall whereof M. Bishop condemneth vs c. to Well M. Bishop let vs leaue Peter and Paul c. W. BISHOP §. 1. WE haue here a dainty dish of M. Abbots cookery a large rhetoricall conclusion deducted out of leane thinne and weake premises He assayed to make a shew out of the Apostle that there was not a little which would serue the Protestants turne and cited to that purpose certaine sentences out of him but so properly that some of them indeede seemed to sound for him though they had in truth a farre different sense others had neither sense nor sound nor sillable for him Neuerthelesse as though he had gotten a great conquest he singeth a triumph and striketh vp a braue victory that all in Peter and Paul is for the Protestant nothing for the Papist Afterward as it were correcting himselfe he addeth nothing but in shew at least serueth the Protestants turne which is one of the truest words he there deliuereth The Protestants indeede be iolly nimble witted fellowes that can make any thing serue at least for a shew of their cause and when all other things faile them Ad fabulas conuertuntur they turne their eares away 2. Tim. â— vers 4. from truth as the Apostle speaketh and fall to fables and one Robin good-fellow I woene for lacke of a better is brought vpon the stage to spit and cry out Fie vpon Peter fie vpon Paul that had not remembred to say one word for Popery but all for the Protestant Fie I say vpon such a cause that must be vnderpropt with such rotten baggage stuffe What shadow of likely-hood is there that one should tell the Pope such a tale to his face or that Erasmus who was in most points a Catholike should report it or could there be any poore Robin excepting M. Abbots himselfe so simple and poore-blinde that in all the writings of those blessed Apostles he could not finde one word that gaue any sound or shew for the Catholike cause You haue heard already that I haue to euery place picked by M. Abbot out of S. Paul in fauour of their religion opposed another out of the same Epistle that speaketh more plainly against them for vs I will here out of the abundance of testimonies which the same S. Paul whom the simple Protestants take to be wholly for them beareth to our doctrine set downe some store euen in defence of those very points which Master Abbot hath made speciall choise off to obiect against vs. R. ABBOT WE note well M. Bishop that no Cooke can fâ—t your diseased appetite but such a one as is brought vp in the Popes kitchin whilest you like better a Numb 11. 5. the fish and leekes and oinions and garlicke of Aegypt then Manna that came from heauen We see it commonly so as hath been before said that corrupt stomackes are best pleased with the most grosse and vnwholsome meates and as the horse-leach sucketh out of the body the most noisome and putrified bloud and the Spider in the garden or otherwhere gathereth that only which may be turned to venime and poison so you out of the body of the Church draw that only which is noisome and poisonfull and nothing pleaseth your humour but what serueth for the corrupting both of your selfe and other men This is the cause why my premises
is therein approued by the Councell of Ephesus n Cyril Epist 10. ad Nestor Nec praeter ipsum alteri cuipid homini siue sacerdotij nomen siue rem ipsam ascribimus We ascribe not the name of Priesthood or the thing it selfe to any other but to Christ only o August coÌ„t Faust l. 22. c. 17 Vnus verus Sacerdos Mediator Dei hominum c. The only true Priest as St. Austin calleth him p Ibid. l. 20. c. 18. Verum sacrificium c. quo eius Altare solus Christus impleuit Who only saith he hath filled Gods Altar with true sacrifice Whilest he limiteth the sacrifice of Christ to his q Heb. 7. 27. 10. 10. once offering of himselfe r Heb. 9. 12. by the shedding of his bloud and denyeth plainly his Å¿ Heb. 7. 27. 9. 1. 25. often offering he disclaimeth the Popish sacrifice which is often offered not from yeare to yeare only but from day to day after the manner of the Leuiticall sacrifice which is therefore argued not to haue taken away sinnes t Heb. 10. 1. 2. because it was often offered For u Vers 18. where there is remission of sinnes there is no more offering for sinne Where there is therefore still offering for sinne there is a deniall of the purchase of remission of sinnes But in the x Mat. 26. 28. shedding of the bloud of Christ who doubteth but that there is remission of sinnes Who then can doubt but that after the shedding of the bloud of Christ there is no more offering or sacrifice for sinne Therefore St. Austin saith y Aug. cont aduersar leg proph lib. 1. cap. 18. Singulari solo vero sacrificio Christi pro nobis sanguis effususest For the soueraigne and only true sacrifice the bloud of Christ was shed for vs. If the shedding of the bloud of Christ be the only true sacrifice then is there no true sacrifice in the Popish Masse and therefore St. Austin neuer vnderstood the Apostles words of any Popish sacrifice Well though the Apostle say nothing for the sacrifice yet he saith somewhat M. Bishop telleth vs for the principall part of the Masse which is the Reall presence But what is the Reall presence now the principall part of the Masse They will haue vs by the Masse to vnderstand a sacrifice and the Reall presence may stand without any sacrifice and so by this meanes wee shall haue a Masse without a Masse But what saith the Apostle for the Reall presence Forsooth he deliuereth it in as expresse termes as may be euen as he had receiued it from our Lord This is my body which shall be deliuered for you c. and addeth that he that eateth and drinketh it vnworthily eateth and drinketh iudgement to himselfe not discerning the body of our Lord. Wee see the wordes we reade them daylie but we cannot see in them the Reall presence Christ saith there This is my body but he doth not say This is my body really present He telleth vs that the vnworthy receiuer incurreth iudgement for not discerning the Lords body but he doth not tell vs that this is for not discerning his body really present M. Bishop should here haue giuen vs a sound reason that these wordes doe necessarily enforce a reall presence and cannot be verified but by the granting thereof For if there may be another interpretation of these wordes standing well with Scriptures approued by Fathers confonant and agreeable to the nature of all Sacraments then how childishly how vainly doth he deale only to set downe the place and to say it is a proofe for the reall presence Nay see how by alleaging places in this sort he circumuenteth himselfe and destroyeth by one place that which he seeketh to fortifie by another For whereas Transubstantiation is the foundation and ground of Reall presence the latter place which he citeth is the bane of Transubstantiation and giueth vs a conuenient and true exposition of the former wordes without any necessity of Reall presence For how can it stand which the Apostle saith z 1. Cor. 10. 16. The bread which we breake is the coÌ„munion of the body of Christ if the Popish doctrine of transubstantiation be true that there is no bread to breake It is true which St. Paul saith that it is bread which we breake therefore it is false which the Papists say that the bread by consecration is substantially turned into the body of Christ and ceaseth thenceforth to be bread And this the Apostle inculcateth againe and againe in the former place a 1. Cor. 11. 26. 27. 28. As oft as yee shall eate of this bread c. Whosoeuer shall eate of this bread c. Let a man examine himselfe and so let him eate of this bread c. and yet notwithstanding all this it must be denyed to be bread But of this bread he telleth vs that it is the communion or participation of the body of Christ and thereby giueth vs a true and certaine exposition of the wordes of Christ This is my body that is this bread is the communion or participation of my body signifying that though in naturall substance and being it be but bread yet by sacramentall vnderstanding and effect it is to the due and faithfull receiuer the communion of the body of Christ. For by Gods institution and ordinance b Cypr. serm de Resurrect Christi Quod videtur nomine virtute Christi corpus censetur the visible element as Cyprian saith is accounted both in name and power the body of Christ and therefore in the due receiuing of the Sacrament is the participating of Christs body as on the other side the not discerning of the Sacrament is the not discerning of the body of Christ which to vs the Sacrament is though in it selfe it be not so Now the body of Christ is here vnderstood as giuen for vs and his bloud as shedde for vs and therefore the communion of the body and bloud of Christ is the participation of his Passion Death and Resurrection so that the Sacrament is to vs as Optatus saith c Optat. cont Parmen lib. 6. Pignus salutis aeternae tutela sidei spes resurrectionis the pledge of eternall life the protection of our faith the hope of our resurrection There was cause therefore why our Sauiour Christ should say of the Sacrament This is my body because to vs it is in effect the body of Christ though really it be not so but d Tertuâ—l coÌ„t Marc. lib. 4 Hoc est corpus mâ—um id est figura corporis mei the figure of his body as Tertullian expoundeth e August coÌ„t Adima â—t c. 12. Non dubitauit Dominus dicere Hoc est corpus meum cum daret signum corporis sui the signe of his body as St. Austin speaketh f Hieron in Mat 16. Vt veritatem corporis sangâ—â—is sui