by his special protection preserved clean from all sinne yet concerning the rest they teach as we do that all have sinned Against my words they might with more pretence take exception Because so many of them think she had sinne which exception notwithstanding the Proposition being indefinite and the matter contingent they cannot take because they grant That many whom they account grave and devout amongst them think that she was clear from all sinne But whether Mr. Travers did note my words himself or take them upon the credit of some other man's noting the Tables were faulty wherein it was noted All men sinners even the Blessed Virgin When my second Speech was rather All men except the Blessed Virgin To leave this another fault he findeth that I said They teach Christs Righteousnesse to be the onely meritorious cause of taking away sinne and differ from us onely in the applying of it I did say and doe They teach as we do that although Christ be the onely meritorious cause of our Iustice yet as a medicine which is made for Health doth not heal by being made but by being applyed So by the merits of Christ there can be no Life nor Iustification without the application of his merits But about the manner of applying Christ about the number and power of means whereby he is applyed we dissent from them This of our dissenting from them is acknowledged 14. Our agreement in the former is denied to be such as I pretend Let their own words therefore and mine concerning them be compared Doth not Andradius plainly confess Our sins do shut and onely the merits of Christ open the entring unto blessedness And So to It is put for a good ground that all since the fall of Adam obtained Salvation onely by the Passion of Christ Howbeit as no cause can be effectual without applying so neither can any man be saved to whom the suffering of Christ is not applied In a word who not When the Council of Trent reckoning up the causes of our first Justification doth name no end but God's Glory and our Felicity no efficient but his Mercy no Instrumental but Baptism no meritorious but Christ whom to have merited the taking away of no sin but Original is not their opinion which himself will finde when he hath well examined his Witnesses Catharinus and Thomas Their Jesuites are marvellous angry with the men out of whose gleanings Mr. Travers seemeth to have taken this they openly disclaim it they say plainly Of all this Catholicks there is no one this did ever so teach they make solemn protestation We believe and profess That Christ upon the Cross hath altogether satisfied for all sins as well Original as Actual Indeed they teach that the merit of Christ doth not take away Actual sinne in such sort as it doth Original wherein if their Doctrine had been understood I for my speech had never been accused As for the Council of Trent concerning inherent Righteousness what doth it here No man doubteth but they make another formal cause of Justification than we do In respect whereof I have shewed you already that we disagree about the very essence of that which cureth our Spiritual disease Most time it is which the grand Philosopher hath Every man judgeth well of that which he knoweth and therefore till we know the things throughly whereof we judge it is a point of judgment to stay our judgment 15. Thus much labour being spent in discovering the unsoundness of my Doctrine some pains he taketh further to open faults in the manner of my teaching as that I bestowed my whole hour and more my time and more than my time in discourses utterly impertinent to my Text. Which if I had done it might have past without complaining of to the Privy Council 16. But I did worse as he saith I left the expounding of the Scriptures and my ordinary Calling and discoursed upon School-points and questions neither of edification nor of truth I read no Lecture in the Law or in Physick And except the bounds of ordinary Calling may be drawn like a Purse how are they so much wider unto him than to me that he which in the limits of his ordinary Calling should reprove that in me which he understood not and I labouring that both he and others might understand could not do this without forsaking my Calling The matter whereof I spake was such as being at the first by me but lightly touched he had in that place openly contradicted and solemnly taken upon him to disprove If therefore it were a School-question and unfit to be discoursed of there that which was in me but a Proposition onely at the first wherefore made he a Probleme of it Why took he first upon him to maintain the negative of that which I had affirmatively spoken onely to shew mine own opinion little thinking that ever it would have been a Question Of what nature soever the Question were I could doe no lesse than there explain my self to them unto whom I was accused of unsound Doctrine wherein if to shew what had been through ambiguity mistaken in my words or misapplied by him in this Cause against me I used the distinctions and helps of Schools I trust that herein I have committed no unlawful thing These School-implements are acknowledged by grave and wise men not unprofitable to have been invented The most approved for Learning and Judgement do use them without blame the use of them hath been well liked in some that have taught even in this very place before me the quality of my Hearers is such that I could not but think them of capacity very sufficient for the most part to conceive harder than I used any the cause I had in hand did in my judgment necessarily require them which were then used when my words spoken generally without distinctions had been perverted what other way was there for me but by distinctions to lay them open in their right meaning that it might appear to all men whether they were consonant to truth or no And although Mr. Travers be so inured with the City that he thinketh it unmeet to use any speech which savoureth of the School yet his opinion is no Canon though unto him his minde being troubled my speech did seem like Fetters and Manacles yet there might be some more calmly affected which thought otherwise his private judgment will hardly warrant his bold words that the things which I spake were neither of edification nor truth They might edifie some other for any thing he knoweth and be true for any thing he proveth to the contrary For it is no proof to cry Absurdities the like whereunto have not been heard in publick places within this Land since Queen Marie's days If this came in earnest from him I am sorry to see him so much offended without cause more sorry that his fitâ— should be so extream to make him speak he knoweth not what That I
would prove at least tedious and therefore I shall impose upon my Reason no more then two which shall immediately follow and by which he may judge of the rest Mr. Travers excepted against Mr. Hooker for that in one of his Sermons be declared That the assurance of what we believe by the Word of God is not to us so certain as that which we perceive by Sense And Mr. Hooker confesseth he said so and endeavors to justifie it by the Reasons following First I taught That the things which God promises in his Word are surer to us then what we touch handle or see But are we so sure and certain of them If we be Why doth God so often prove his Promises to us as he doth by Arguments drawn from our sensible experience For we must be surer of the proof then of the things proved otherwise it is no proof For example How is it that many men looking on the Moon at the sametime every one knoweth it to be the Moon as certainly as the other doth But many believing one and the same Promise have not all one and the same fulness of Perswassion For how falleth it out that men being assured of any thing by Sense can be no surer of it then they are when at the strongest in Faith that liveth upon the Earth hath always need to labor strive and pray that his assurance concerning Heavenly and Spiritual things may grow increase and be augmented The Sermon that gave him the cause of this his Justification makes the case more plain by declaring That there is besides this certainly of Evidence a certainty of Adherence In which having most excellently demonstrated what the Certainty of Adherence is he makes this comfortable use of it Comfortable he says as to weak Believers who suppose themselves to be faithless not to believe when notwithstanding they have their Adherence the Holy Spirit hath his private operations and worketh secretly in them and effectually too though they want the inward Testimony of it Tell this to a Man that hath a minde too much dejected by a sad sense of his sin to one that by a too severe judging of himself concludes that he wants Faith because he wants the comfortable Assurance of it and his Answer will be Do not perswade me against my knowledge against what I finde and feel in my self I do not I know I do not believe Mr. Hookers own words follow Well then to favor such men a little in their weakness let that be granted which they do imagine be it that they adhere not to Gods promises but are faithless and without belief But are they not grieved for their unbelief They confess they are Do they not wish it might and also strive that it may be otherways We know they do Whence cometh this but from a secret love and liking that they have of those things believed For no man can love those things which in his own opinion are not And if they think those things to be which they shew they love when they desire to believe them then must it be that by desiring to believe they prove themselves true Believers For without Faith no man thinketh that things believed are Which Argument all the Subtilties of Infernal Powers will never be able to dissolve This is an Abridgment of part of the Reasons he gives for his Justification of this his opinion for which he was excepted against by Mr. Travers Mr. Hooker was also accused by Mr. Travers for that he in one of his Sermons had declared That he doubted not but that God was merciful to save many of our Forefathers living heretofore in Popish Superstition for as much as they sinned ignorantly And Mr. Hooker in his Answer professeth it to be his judgment and declares his Reasons for this charitable opinion to be as followeth But first he states the Question about Iustification and Works and how the Foundation of Faith is overthrown and then he proceeds to discover that way which Natural Men and some others have mistaken to be the way by which they hope to attain true and everlasting Happiness And having discovered the mistaken he proceeds to direct to that true way by which and no other Everlasting Life and Blessedness is attainable And these two ways he demonstrates thus they be his own words that follow That the way of Nature This the way of Grace the end of that way Salvation merited presupposing the Righteousness of Mens works Their Righteousness a natural ability to do them that ability the goodness of God which created them in such perfection But the end of this way Salvation bestowed upon men as a gift Presupposing not their Righteousness but the forgiveness of their Unrighteousness Iustification their Iustification not their natural ability to do good but their hearty sorrow for not doing and unfeigned belief in him for whose sake not doers are accepted which is their Vocation their Vocation the Election of God taking them out of the number of lost Children their Election a Mediator in whom to be elect This Mediation inexplicable Mercy this Mercy supposing their misery for whom be vouchsafed to die and make himself a Mediator And he also declareth There is no meritorious cause for our Iustification but Christ no effectual but his Mercy and says also We deny the Grace of our Lord Iesus Christ we abuse disannul and annihilate the benefit of his Passion if by a proud imagination we believe we can merit everlasting life or can be worthy of it This Belief he declareth is to destroy the very Essence of our Justification and he makes all opinions that border upon this to be very dangerous Tet nevertheless and for this he was accused considering how many vertuous and just Men how many Saints and Martyrs have had their dangerous opinions amongst which this was one That they hoped to make God some part of amends by voluntary punishments which they laid upon themselves Because by this or the like erroneous opinions which do by consequene overthrow the Merits of Christ shall Man be so bold as to write on their Graves Such men are damned there is for them no Salvation St. Austin says Errare possum Hareticus esse nolo And except we put a difference betwixt them that erre ignorantly and them that obstinately persist in it how is it possible that any Man should hope to be saved Give me a Pope or a Cardinal whom great afflictions have made to know himself whose heart God hath touched with true sorrow for all his sins and filled with a love of Christ and his Gospel whose Eyes are willingly open to see the Truth and his Mouth ready to renounce all Error this one opinion of Merit excepted which he thinketh God will require at his hands and because he wanteth trembleth and is discouraged and yet can say Lord cleanse me from all my secret sins Shall I think because of this or a like Error such men touch not so
much as the Hem of Christs Garment If they do wherefore should I doubt but that Vertue may proceed from Christ to save them No I will not be afraid to say to such a one You erre in your opinion but be of good comfort you have to do with a Merciful God who will make the best of that little which you hold well and not with a captions Sophister who gathereth the worst out of every thing in which you are mistaken But it will be said The admittance of Merit in any degree overthroweth the Foundation excladeth from the hope of Mercy from all possibility of Salvation And now Mr. Hookers own words follow What though they hold the truth sincerely in all other parts of Christian Faith Although they have in some measure all the Vertues and Graces of the Spirit Although they have all other Tokens of Gods Children in them Although they be far from having any proud opinion that they shall be saved by the worthiness of their Deeds Although the onely thing that troubleth and molesteth them be a little too much dejection somewhat too great a fire arising from an erronious conceit That God will require a worthiness in them which they are grieved to finde wanting in themselves Although they be not obstinate in this Opinion Although they be willing and would be glad to forsake it if any one Reason were brought sufficient to disprove it Although the onely cause why they do not forsake it ere they die be their ignorance of that means by which it might be disproved Although the cause why the ignorance in this point is not removed be the want of knowledge in such as should be able and are not to remove it Let me die says Mr. Hooker if it be ever proved That simply an Error doth exclude a Pope or Cardinal in such a case utterly from hope of life Surely I must confess That if it be an Error to think that God may be merciful to save men even when they err my greatest comfort is my error Were it not for the love I bear to this Error I would never wish to speak or to live I was willing to take notice of these two points as supposing them to be very material and that as they are thus contracted they may prove useful to my Reader as also for that the Answers be Arguments of Mr. Hookers great and clear Reason and equal Charity Other Exceptions were also made against him as That he prayed before and not after his Sermons that in his Prayers be named Bishops that be kneeled both when he prayed and he when he received the Sacrament and says Mr. Hooker in his Defence other Exceptions so like these as but to name I should have thought a greater fault then to commit them And 't is not unworthy the noting that in the menage of so great a Controversie a sharper reproof then this and one like it did never fall from the happy Pen of this humble Man That like it was upon a like occasion of Exceptious to which his Answer was Your next Argument consists of Railing and of Reasons to your Railing I say nothing to your Reasons I say what follows And I am glad of this fair occasion to testifie the Dove-like temper of this meek this matchless Man and doubtless it Almighty God had blest the Dissenters from the Ceremonies and Discipline of this Church with a like measure of Wisdom and Humility instead of their pertinacious Zeal then Obedience and Truth had kissed each other then Peace and Piety had flourished in our Nation and this Church and State had been blest like Ierusalem that is at unity with it self but that can never be expected till God shall bless the common people with a belief That Schism is a sin and that there may be offences taken which are not given and that Laws are not made for private men to dispute but to obey And this also maybe worthy of noting That these Exceptions of Mr. Travers against Mr. Hooker were the cause of his transcribing several of his Sermons which we now see Printed with his Books of his Answer to Mr. Travers his Supplication and of his most learned and useful Discourse of Iustification of Faith and Works and by their Transcription they fell into the hands of others that have preserved them from being lost as too many of his other matchless Writings have been and from these I have gathered many observations in this Discourse of his Life After the publication of his Answer to the Petition of Mr. Travers Mr. Hooker grew daily into greater repute with the most Learned and Wise of the Nation but it had a contrary effect in very many of the Temple that were zealous for Mr. Travers and for his Church Discipline insomuch that though Mr. Travers left the place yet the Seeds of Discontent could not be rooted out of that Society by the great Reason and as great Meekness of this humble Man For though the Cheif Benchers gave him much Reverence and Incouragement yet he there met with many neglects and oppositions-by-those of Mr. Travers judgment insomuch that it turned to his extream grief And that he might unbeguile and win them he designed to write a deliberate sober Treatise of the Churches power to make Cannons for the use of Ceremonies and by Law to impose an obedience to them as upon Her Children and this he proposed to do in Eight Books of the Laws of Ecclesiastical Polity intending therein to shew such Arguments as should force an assent from all Men if Reason delivered in sweet Language and void of any provocation were able to do it And that he might prevent all prejudice he wrote before it a large Preface or Epistle to the Dissenting Brethren wherein there were such Bowels of Love and such a Commixture of that Love with Reason as was never exceeded but in Holy Writ and particularly by that of St. Paul to his dear Brother and Fellow-Laborer Philemon Then which none ever was more like this Epistle of Mr. Hookers So that his dear Friend and Companion in his Studies Doctor Spencer might after his Death justly say What admirable height of Learning and depth of Iudgment dwelt in the lowly minde of this truly humble Man great in all wise mens eyes except his own With what gravity and majesty of Speech his Tongue and Pen uttered Heavenly Mysteries whose eyes in the Humility of his Heart were always cast down to the ground How all things that proceeded from him were breathed as from the Spirit of Love as if he like the Bird of the Holy Ghost the Dove had wanted Gall Let those that knew him not in his Person judge by these living Images of his Soul his Writings The Foundation of these Books was laid in the Temple but he found it no fit place to finish what he had there designed and therefore solicited the Archbishop for a remove to whom he spake to this purpose My Lord
why in all the projects of their Discipline it being manifest that their drift is to wrest the Key of Spiritual Authority out of the hands of former Governours and equally to possess therewith the Pastors of all several Congregations the people first for surer accomplishment and then for better defence thereof are pretended necessary Actors in those things whereunto their ability for the most part is as slender as their title and challenge unjust Notwithstanding whether they saw it necessary for them to perswade the people without whose help they could do nothing or else which I rather think the affection which they bear towards this new Form of Government made them to imagin it Gods own Ordinance Their Doctrine is that by the Law of God there must be for ever in all Congregations certain Lay-Elders Ministers of Ecclesiastical Jurisdiction in as much as our Lord and Saviour by Testament for so they presume hath left all Ministers or Pastors in the Church Executors equally to the whole power of Spiritual Jurisdiction and with them hath joyned the people as Colleagues By maintenance of which Assertion there is unto that part apparently gained a twofold advantage both because the people in this respect are much more easily drawn to favour it as a matter of their own interest and for that if they chance to be crossed by such as oppose against them the colour of Divine Authority assumed for the Grace and Countenance of that Power in the vulgar sort furnisheth their Leaders with great abundance of matter behoveful of their encouragement to proceed alwaies with hope of fortunate success in the end considering their cause to be as David's was a just defence of power given them from above and consequently their Adversaries quarrel the same with Saul's by whom the Ordinance of God was withstood Now on the contrary side if this their surmise prove false if such as in Justification whereof no evidence sufficient either hath been or can be alledged as I hope it shall clearly appear after due examination and trial let them then consider whether those words of Corah Dathan and Abiram against Moses and against Aaron It is too much that ye take upon you seeing all the Congregation is holy be not the very true Abstract and abridgment of all their published Admonitions Demonstrations Supplications and Treatises whatsoever whereby they have laboured to void the rooms of their Spiritual Superiours before Authorized and to advance the new fancied Scepter of Lay Presbyterial Power The Nature of Spiritual Iurisdiction BUt before there can be any setled Determination whether Truth do rest on their part or on ours touching Lay-Elders we are to prepare the way thereunto by explication of some things requisite and very needful to be considered as first how besides that Spiritual Power which is of Order and was instituted for performance of those duties whereof there hath been Speech already had there is in the Church no less necessary a second kind which we call the Power of Jurisdiction When the Apostle doth speak of ruling the Church of God and of receiving accusations his words have evident reference to the Power of Jurisdiction Our Saviours words to the Power of Order when he giveth his Disciples charge saying Preach Baptize Do this in Remembrance of me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist ad Smyrn A Bishop saith Ignatius doth bear the Image of God and of Christ of God in ruling of Christ in administring holy things By this therefore we see a manifest difference acknowledged between the Power of Ecclesiastical Order and the power of Jurisdiction Ecclesiastical The Spiritual Power of the Church being such as neither can be challenged by right of Nature nor could by humane Authority be instituted because the forces and effects thereof are Supernatural and Divine we are to make no doubt or question but that from him which is the Head it hath descended unto us that are the Body now invested therewith He gave it for the benefit and good of Souls as a mean to keep them in the path which leadeth unto endless felicity a bridle to hold them within their due and convenient bounds and if they do go astray a forcible help to reclaim them Now although there be no kind of Spiritual Power for which our Lord Iesus Christ did not give both commission to exercise and direction how to use the same although his Laws in that behalf recorded by the holy Evangelists be the only ground and foundation whereupon the practice of the Church must sustain it self yet as all multitudes once grown to the form of Societies are even thereby naturally warranted to enforce upon their own subjects particularly those things which publick wisdom shall judge expedient for the common good so it were absurd to imagine the Church it self the most glorious amongst them abridged of this liberty or to think that no Law Constitution or Canon can be further made either for Limitation or Amplification in the practice of our Saviours Ordinances whatsoever occasion be offered through variety of times and things during the state of this inconstant world which bringeth forth daily such new evills as must of necessity by new remedies be redrest did both of old enforce our venerable Predecessor and will alwaies constrain others sometime to make sometime to abrogate sometime to augment and again to abridge sometime in sum often to vary alter and change Customs incident unto the manner of exercising that Power which doth it self continue alwaies one and the same I therefore conclude that Spiritual Authority is a Power which Christ hath given to be used over them which are subject unto it for the eternal good of their Souls according to his own most Sacred Laws and the wholsome positive Constitutions of his Church In Doctrine referred unto Action and Practice as this is which concerns Spiritual Jurisdiction the first sound and perfect understanding is the knowledge of the End because thereby both Use doth frame and Contemplation judge all things Of Penitency the chiefest End propounded by Spiritual Iurisdiction Two kinds of Penitency the one a Private Duty toward God the other a Duty of external Discipline Of the vertue of Repentance from which the former Duty proceedeth and of Contrition the first part of that Duty SEeing that the chiefest cause of Spiritual Jurisdiction is to provide for the health and safety of Mens Souls by bringing them to see and Repent their grievous offences committed against God as also to reform all injuries offered with the breach of Christian Love and Charity toward their brethren in matters of Ecclesiastical Cognizance the use of this Power shall by so much the plainlier appear if first the nature of Repentance it self be known We are by Repentance to appease whom we offend by Sin For which cause whereas all Sin deprives us of the favour of Almighty God our way of Reconciliation with him is the inward secret Repentance of the heart which inward
make them clear as light both to him and all others Which if they that reprove me will not grant me leave to doe they must think that they are for some cause or other more desirous to have me reputed an unsound man then willing that my sincere meaning should appear and be approved When I was further asked what my grounds were I answered that Saint Paul's words concerning this Cause were my grounds His next Demand What Author I did follow in expounding Saint Paul and gathering the Doctrine out of his words against the judgement he saith of all Churches and all good Writers I was well assured that to control this over-reaching speech the sentences which I might have cited out of Church-Confessions together with the hast learned Monuments of former times and not the meanest of our own were tho iâ— number than perhaps he would willingly have heard of but what had this booted me For although he himself in generality do much use those formal speeches All churches and all good Writers yet as he holdeth it in Pulpit lawful to say in general the Paâ—uims think this or the Heathens that but utterly unlawful to cite any sentence of theirs that say it so he gave me at that time great cause to think than my particular alledging of other mens words to shew their agreement with mine would as much have displeased his minde as the thing it self for which it had been alledged for he knoweth how often he hath in publick place bitten me for this although I did never in any Sermon use many of the Sentences of other Writers and do make most without any having always thought it meetest neither to affect nor contemn the use of them 24. He is not ignorant that in the very entrance to the talk which we had privately at that time to prove it unlawful altogether in Preaching either for confirmation declaration or otherwise to cite any thing but mere Canonical Scripture he brought in The Scripture is given by inspiration and is profitable to teach improve c. urging much the vigour of these two Clauses The man of God and every good work If therefore the work were good which he required at my hands if privately to shew why I thought the Doctrine I had delivered to be according to Saint Paul's meaning were a good work can they which take the place before alledged for a Law condemning every man of God whoâ— in doing the work of Preaching any other way useth human Authority like it in me if in the work of strengthening that which I had preached I should bring forth the testimonies and the sayings of mortal men I alledged therefore that which might under no pretence in the world be disallowed namely reasons not meaning thereby mine own reason as now it is reported but true sound divine reason reason whereby chose Conclusions might be out of Saint Paul demonstrated and not probably discoursed of onely reason proper to that science whereby the things of God are known Theological Reason without Principles in Scripture that are plain soundly deduced more doubtful inferences in such sort that being heard they cannot be denied not any thing repugnant unto them received but whatsoever was before otherwise by miscollecting gathered out of dark places is thereby forced to yield it self and the true consonant meaning of Sentences not understood is brought to light This is the reason which I intended If it were possible for me to escape the Ferula in any thing I do or speak I had undoubtedly escaped in this In this I did that which by some is enjoyned as the only allowable but granted by all as the most sure and safe way whereby to resolve things doubted of in matters appertaining to Faith and Christian Religion So that Mr. Travers had here small cause given him to be weary of conferring unlesse it was in other respects than that poor one which is here pretended that is to say the little hope he had of doing me any good by conference 25. Yet behold his first reason of not complaining to the High Commission is That sith I offended onely through an over-charitable inclination he conceived good hope when I should see the truth cleared and some scruples which where in my minde removed by his diligence I would yield But what experience soever he had of former Conferences how small soever his hope was that fruit would come of it if he should have conferred will any man judge this a Cause sufficient why to open his mouth in publick without any one word privately spoken He might have considered the men do sometimes reap where they sow but wish small hope he might have considered that although unto me whereof he was not certain neither but if to me his labour should be as Water spilt or poured into a torne dish yet to him it could not be fruitlesse to do that which Order in Christian Churches that which Charity amongst Christian men that which at many men's hands even common humanity it self at his many other things besides did require What fruit could there come of his open contradicting in so great haste with so small advice but such as must needs be unpleasant and mingled with much aceâ—bity Surely he which will take upon him to defend that in this there was no over-sight must beware left by such defences he leave an opinion dwelling in the mindes of men that he is more stiff to maintain what he hath done then careful to doe nothing but that which may justly be maintained 26. Thus have I as near as I could seriously answered things of weight with smaller I have dealt as I thought their quality did require I take no joy in striving I have not been nuzled or trained up in it I would to Christ they which have at this present enforced me hereunto had so ruled their hands in any reasonable time that I might never have been constrained to strike so much as in mine own defence Wherefore to prosecute this long and redious contention no further I shall wish that your Grace and their Honours unto whose intelligence the dutiful regard which I have of their Judgments maketh me desirous that as accusations have been brought against me so that this my answer thereunto may likewise come did both with the one the other as Constantine with Books containing querulous matter Whether this be convenient to be wished or no I cannot tell But sith there can come nothing of contention but the mutual waste of the Parties contending till a common enemy dance in the ashes of them both I do wish heartily that the grave advice which Constantine gave for re-uniting of his Clergy so many times upon some small occasions in so lamentable sort divided or rather the strict Commandment of Christ unto his that they should not be divided at all may at the length if it be his blessed will prevail so farr at least in this corner of the Christian world to the burying
the Body without the Soul in the Body Christ hath merited to make us just but as a medicine which is made for health doth not head by being made but by being applied so by the merits of Christ there can be no Justification without the application of his Merits Thus farr we joyn hands with the Church of Rome 5. Wherein then do we disagree We disagree about the future and offence of the Medicine whereby Christ cureth our Disease about the 〈…〉 of applying it about the number and the power of means which God requireth in as for the effectual applying thereof to our Souls comfort When they are re 〈…〉 that the righteousness is whereby a Christian man is justified they answer that it is a Divine Spiritual quality which quality received into the Soul doth first make it to be one of them who are born of God and secondly indue it with power to bring forth such works as they do that are born of him even as the Soul of Man being joyned to his Body doth first make him to be of the number of reasonable Creatures and secondly inable him to perform the natural Functions which are proper to his kinde That it maketh the Soul amiable and gracious in the sight of God in regard whereof it is termed Grace That is purgeth purifieth and washeth out all the stains and pollutions of sins that by it through the merit of Christ we are delivered as from sin so from eternal death and condemnation the reward of sin This Grace they will have to be applied by infusion to the end that as the Body is warm by the heat which is in the Body so the Soul might be righteous by inherent Grace which Grace they make capable of increase as the Body may be more and more warm so the Soul more and more justified according as Grace should be augmented the augmentation whereof is merited by good Works as good Works are made meritorious by it Wherefore the first receit of Grace in their Divinity is the first Justification the increase thereof the second Justification As Grace may be increased by the merit of good Works so it may be diminished by the demerit of sins venial it may be lost by mortal sin In as much therefore as it is needful in the one case to repair in the other to recover the loss which is made the infusion of Grace hath her sundry after-meals for the which cause they make many ways to apply the infusion of Grace It is applyed to Infants through Baptism without either Faith or Works and in them really it taketh away Original sinne and the punishment due unto it It is applied to Infidels and wicked men in the first Justification through Baptism without Works yet not without Faith and it taketh away both Sinnes Actual and Original together with all whatsoever punishment eternal or temporal thereby deserved Unto such as have attained the first Justification that is to say the first receit of Grace it is applied farther by good Works to the increase of former Grace which is the second Justification If they work more and more Grace doth more increase and they are more and more justified To such as diminished it by venial sinnes it is applied by Holy-water Ave Marie's Crossings Papal Salutations and such like which serve for reparations of Grace decayed To such as have lost it through mortal sinne it is applied by the Sacrament as they term it of Penance which Sacrament hath force to conferr Grace anew yet in such sort that being so conferred it hath not altogether so much power as at the first For it onely cleanseth out the stain or guilt of sinne committed and changeth the punishment eternal into a temporal satisfactory punishment here if time doe serve if not hereafter to be endured except it be lightned by Masses Works of Charity Pilgrimages Fasts and such like or else shortned by pardon for term or by plenary pardon quite removed and taken away This is the mystery of the man of sinne This maze the Church of Rome doth cause her Followers to tread when they ask her the way to Justification I cannot stand now to untip this Building and to siâ— it piece by piece onely I will passe by it in few words that that may befall Bâ—… in the presence of that which God hath builded as hapned unto Dagon before the Ark. 6. Doubtless saith the Apostle I have counted all things loss and judge them to be doing that I may win Christ and to be found in him not having my own righteousness but that which is through the Faith of Christ the righteousness which is of God through Faith Whether they speak of the first or second Justification they make it the essence of a Divine quality inherent they make it Righteousnesse which is in us If it be in us then is it ours as our Souls are ours though we have them from God and can hold them no longer than pleaseth him for if he withdraw the breath of our nostrils we fall to dust but the Righteousness wherein we must be found if we will be justified is not our own therefore we cannot be justified by any inherent quality Christ hath merited righteousness for as many as are found in him In him God findeth us if we be faithful for by Faith we are incorporated into Christ. Then although in our selves we be altogether sinful and unrighteous yet even the man which is impious in himself full of iniquity full of sin him being found in Christ through Faith and having his sinne remitted through Repentance him God upholdeth with a gracious eye putteth away his sinne by not imputing it taketh quite away the Punishment due thereunto by pardoning it and accepteth him in Jesus Christ as perfectly righteous as if he had fulfilled all that was commanded him in the Law shall I say more perfectly righteous than if himself had fulfilled the whole Law I must take heed what I say but the Apostle saith God made him to be sin for us who knew no sin that we might be made the righteousness of God in him Such we are in the sight of God the Father as is the very Son of God himself Let it be counted folly or frensie or fury whatsoever it is our comfort and our wisdom we care for no knowledge in the World but this That man hath sinned and God hath suffered That God hath made himself the Son of Man and that men are made the righteousness of God You see therefore that the Church of Rome in teaching Justification by inherent Grace doth pervert the truth of Christ and that by the hands of the Apostles we have received otherwise than she reacheth Now concerning the righteousness of Sanctification we deny it not to be inherent we grant that unless we work we have it not onely we distinguish it as a thing different in nature from the righteousness of Justification we are righteous the one
that Church never knew the meaning of her Heresies So that although all Popish Hereticks did perish thousands of them which lived in Popish Superstitions might be saved Thirdly seeing all that held Popish Heresies did not hold all the Heresies of the Pope why might not thousands which were infected with other leaven live and die unsowred with this and so be saved Fourthly If they all held this Heresie many there were that held it no doubt but onely in a general form of words which a favourable Interpretation might expound in a sense differing far enough from the poysoned conceit of Heresie As for example Did they hold that we cannot be saved by Christ without good works We our selves do I think all say as much with this Construction salvation being taken as in that sentence Corde creditur ad justitiam Ore fit confessio ad salutem except Infants and Men cut off upon the point of their conversion of the rest none shall see God but such as seek peace and holiness though not as a Cause of their salvation yet as a Way which they must walk which will be saved Did they hold that without works we are not justified Take justification so as it may also imply sanctification and St. Iames doth say as much For except there be an ambiguity in the same term St. Paul and St. Iames do contradict each the other which cannot be Now there is no ambiguity in the name either of Faith or of Works being meant by them both in one and the same sense Finding therefore that Justification is spoken of by St Paul without implying Sanctification when he proveth that a man is justified by faith without works finding likewise that justification doth sometime imply sanctification also with it I suppose nothing to be more sound then so to interpret St Iames speaking not in that sense but in this 21. We have already shewed that there be two kinds of Christian righteousness the one without us which we have by imputation the other in us which consisteth of faith hope and charity and other Christian Vertues And S. Iames doth prove that Abraham had not onely the one because the thing believed was imputed unto him for righteousness but also the other because he offered up his Son God giveth us both the one justice and the other the one by accepting us for righteous in Christ the other by working Christian righteousness in us The proper and most immediate efficient cause in us of this latter is the Spirit of adoption we have received into our hearts That whereof it consisteth whereof it is really and formally made are those infused vertues proper and peculiar unto Saints which the Spirit in the very moment when first it is given of God bringeth with it the effects whereof are such actions as the Apostle doth call the fruits of works the operation of the Spirit The difference of the which operations from the root whereof they spring maketh it needful to put two kinds likewise of sanctifying righteousness Habitual and Actual Habitual that holiness wherewith our souls are inwardly indued the same instant when first we begin to be the Temples of the Holy Ghost Actual that holiness which afterwards beautifieth all the parts and actions of our life the holiness for which Enoch Iob Zachary Elizabeth and other Saints are in the Scriptures so highly commended If here iâ— he demanded which of these we do first receive I answer that the Spirit the vertue of the spirit the habitual justice which is ingrafted the external justice of Jesus Christ which is imputed these we receive all at one and the same time whensoever we have any of these we have all they go together Yet sith no man is justified except he believe and no man believeth except he hath Faith and no man except he hath received the spirit of Adoption hath Faith forasmuch as they do necessarily infer justification and justification doth of necessity presuppose them we must needs hold that imputed righteousness in dignity being the chiefest is notwithstanding in order to the last of all these but Actual righteousness which is the righteousness of good works succeedeth all followeth after all both in order and time Which being attentivly marked sheweth plainly how the faith of true Believers cannot be divorced from hope and loveâ— how faith is a part of sanctification and yet unto justification necessary how faith is perfected by good works and not works of ours without faith Finally how our Fathers might hold that we are justified by Faith alone and yet hold truly that without works we are not justified Did they think that men do merit rewards in heaven by the works they perform on earth The Ancients use meriting for obtaining and in that sense they of Wittenberg have it in their Confession We teach that good works commanded of God are necessarily to be done and by the free kindness of God they merit their certain rewards Therefore speaking as our Fathers did and we taking their speech in a â—ound meaning as we may take our Fathers and might for as much as their meaning is doubtful and charity doth always interpret doubtful things favourably what should induce as to think that rather the damage of the worst construction did light upon them all then that the blessing of the better was granted unto thousands Fiftly if in the worst construction that may be made they had generally all imbraced it living might not many of them dying utterly renounce it Howsoever men when they sit at ease do vainly tickle their hearts with the vain conceit of I know not what proportionable correspondence between their merits and their rewards which in the trance of their high speculations they dream that God hath measured weighed and laid up as it were in bundles for them notwithstanding we see by daily experience in a number even of them that when the hour of death approacheth when they secretly hear themselves summoned forthwith to appear and stand at the Bar of that Judge whose brightness causeth the eyes of the Angels themselves to dazel all these idle imaginations do then begin to hide their faces to name merits then is to lay their souls upon the rack the memory of their own deeds is lothsome unto them they forsake all things wherein they have put any trust or confidence no staff to lean upon no ease no rest no comfort then but onely in Jesus Christ. 22. Wherefore if this proposition were true To hold in such wise as the Church of Rome doth that we cannot be saved by Christ alone without works is directly to deny the foundation of Faith I say that if this proposition were true nevertheless so many ways I have shewed whereby we may hope that thousands of our Fathers which lived in popish superstition might be saved But what if it be not true What if neither that of the Galathians concerning Circumcision nor this of the Church of Rome by Workes be
Divine Powers and to our Parents and universally those things which be vertuous and honourable In the second place those things that be convenient and profitable for it is fit that matters of the less weight should come after the greater Acts 15. 7,13 23. Acts 15. 4. Mat. 16 Mat. ult 2 Cor. 3. Cap. delicta de excess Praelator L. per fundum Rusticor praed sect Religiosum de rerum divis Gless dict 96. c. â—â—inam Boer Fyod hercoic quast l. 1. sect 24. Verum ac proprium civis à peregrino discrimen est quò d alter imperio ac potestate vili obliganur alter justs Principis alient resputre potest illum Princips ab hostium aeque ac Civium injuria tueri reâ—ttur hune non leem nisi rogatus humaniraus officiis impulsus saith Bodinde Repub. l 1. c. 6. non mulrum à fine p. 61. Eâ—ir Lug. l. E. in fol. 1586. Hom. 11. 1. 2. A Scepter swaying King to whom even Iupiter himself hath given honor and commandment 1 Tim. 1. 13. Mark 3. 17. 2 Sam. 7.2 3 4 5. Gal. 2.11.14 Ezek. 22.33 Ez. 33.6 A mere formality it had been to me in that place where as no man had ever used it before me so it could neither further me if I did use it nor hinder me if I did not a His wordâ— be these The next Sabbath day after this Mr. Hisker kept the way he entred into before â—â—â— bestowed his whole hour and more onely upon the questions he had moved and maintained Wherein he so set the agreement of the Church of Rome with us and their disagreement from us as if we had consented in the greatest and weightiest Points and differed onely in certain smaller matters Which Agreement noted by him in two Chief Points is not such as he would have made men believe The one in that he said they acknowledge all men Siners even the Blessed Virgin though some of them freed her from Sinne For the Council of Trent holdeth that she was free from Sinne Another In that he said They reach Christ's Righteousnesse to be the onely meritorions Cause of taking away Sinne and differ from as onely in the applying of it For Thomas Aquinas their Chief Schoolman and Archbishop Catherinus teach The Christ took away onely Original sinae and that the rest are to be taken away by our selves yea the Council of Trent teacheth That the Righteousness whereby we are righteous in God's sight Is inherent righteousnesse which must needs be our own works and cannot be understood of the righteousnesse inherent onely in Christ's Person and accounted unto us * This doth much trouble Thomas holding her Conception stained with the natural blemish inherent in mortal seed And â—â—eâ—e â—â—â—â— he putieth it est with two Answers the one I hâ—tâ— her Church of Rome doth not allow but tolerate the Feast which answer now will not serve The other that being sort she was sanct fiâ—eâ— before birth but on sure how long a while â—her her Conception therefore under the names of her Conception-day they honor the â—itâ—â— of her Sanctification So that besides this they have neâ—â—r no soder .3 make the certain allowance of their Feast and their uncertain sentence concerning her sin to cleare together Hâ—â— â—â—orlâ— quast 87 on 8. ab 2. 3. Annot in Rom. 5. sect 9. Lib. 5. deleas fidei Orthod lib. 3â— In Sent. dist 1. quaest 4. art 6. Bellarm. Judic de lib. Concor Mendâ— 11. Nemo Catholicorum unquam sic docuit sed credimus profitemur Christum in Cruce pro omnibus omnino peccatis satisfecisse tam originalibus quà m actualibus Calâ— lâ—st l. â— c. 6. sect 9. * In the Advertisments published in the seventh year of her Majesties Reign If any Preacher or Parson Vicar or Curaâ—e so licensed shall fortune to preach any matter tending to dissention or to decoration of the Religion and Doctrine received that the Hearers denounce the same to the Ordinary or to the next Bishop of the same place but not openly to coâ—trary or to impugn the same speech so disorderly uttered whereby may grew Offence and Disquiet of the People but shall be convinced and reproved by the Ordinary after such agreeable order as shall be seen to him according to the gravity of the Offence And that it be presented within one month after the words spoken Lib. 4. Ann. Lib. 1. Hist. In vita Agricolae Lib. â— 1 Cor. 5. 13. 2 Cor. 6. 7. a Or whosoever it be that was the author of those Homilies that go under his name Knowing how the Schoolmen hold this question some Critical wits may perhaps half suspect that these two words Per se are Inmates But â—l the place which they have be their own their sense can be none other than that which I have given them by a paraphrastical interpretation They teach as we do that God doth justifie the Soul of man alone without any co-effective cause of Justice Deus siâ—e â—eido co-effectvo animam justificat Ca. sal de qundripart just l. 6. c. Idem lib. 3. c. 9. The difference between the Parish and on about Justification a Tho. Aqâ—a 1. 2. quaest 100. Gratia gratum facieus â—â— est justificam est in animo quiddam gerle pusitivâ— qualites quaedam art 2 concl supernaturali non eadem cum virtute insula ut Magister sed eliquid art 3. praeter virtates insuseâ— sidem spem charitatem hablurdo cuaedem art 3. ad 3. que presuppomitur in virturibos asba sicur earuin principium rador essentiam anima tanquam subjectum occupat non potentias sed ob ipsa art 4 ad 1. effluence viâ— tutis in potentias animae per quas potentiae morentur ad actus phar vid. quasi 113. de Justificarione 2 Cor. 5.21 Rom. 4 6. Rom. 6. Rom. 7. 19. Acts 13. 41 44. Heb. 1. 2. By Sanctification I mean a separation from others not professioâ— as they do For true Holiness consisteth not in professing but in obeying the truth of Christ. Apoc. 18. 4. Matth. 24. 16. Gen. 19. 15. Verse John 3. 17. a They misinterpret not only by making false and corrupt glosses upon the Scripture but also by forcing the old vulgar Translation as the only Authentical Howbeit they refuse â—o Book which is Canonical though they admit sundry which are not b 1 Tim. 3. 16. c John 1. 49. d John 44. Gal. 5. 2. e Plainly in all mens sight whose eyes God hath inlightned on behold this truth For they which are in error are in darkness and see not that which in light is plain in that which they reach concerning the natures of Christâ— they held the same with Nestorius fully the same with â—â—â—â—heâ— about the proprieties of his nature f The opinion of the Lutherans though it be no direct denial of the foundation may notwithstanding be damnable unto some and I do not think but that in many respects it is less damnable as at this