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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18305	The second part of the Defence of the Reformed Catholicke VVherein the religion established in our Church of England (for the points here handled) is apparently iustified by authoritie of Scripture, and testimonie of the auncient Church, against the vaine cauillations collected by Doctor Bishop seminary priest, as out of other popish writers, so especially out of Bellarmine, and published vnder the name of The marrow and pith of many large volumes, for the oppugning thereof. By Robert Abbot Doctor of Diuinitie.; Defence of the Reformed Catholicke of M. W. Perkins. Part 2	Abbot, Robert, 1560-1618.	1607 (1607)	STC 49; ESTC S100532	1,359,700	1,255

In this respect was it that Luther said that Free will is Res de solo titulo a matter of name only and a bare title because of man himselfe it is nothing and by it or in it there can nothing be attributed vnto him For a August de bono perseu cap. 13. cont 2. ep Pelag lib. 4. ca. 6. we will indeed it is true but God worketh in vs to will we worke but it is God that worketh in vs to worke we walke but he causeth vs to walke we keepe his commaundements but he worketh in vs to keepe his commandements so that nothing is ours of our selues but all is his onely And this M. Bishop in some shew of words here seemeth to affirme but indeed he wholy ouerthroweth it He saith that mans will then onely concurreth with Gods grace when it is first stirred and holpen by grace and therefore that M. Perkins either doth not vnderstand them or else doth wrongfully accuse them in that he chargeth them to say that mans will concurreth with Gods grace by it selfe and by it owne naturall power But M. Perkins vnderstood them well enough and doth no whit wrongfully accuse them For Andradius the expounder of the riddles of the councell of Trent doth plainely tell vs b Andrad orthodoxar explicat lib. 4. Libere nostri arbitrij motto atque ad institiam ap●licatio non magis a gratia Deipendet quam à diuina virtute stipitis exultio c. Cum diuina gratia iacentem libertatem erigat confirmet viresque illi addat quibus oblata iustitiae ornamentae complecti possit non secus quidem sui ad iustitiam applicationis causa efficiens dicenda est ac ea quae natura constant earum omnium operationum ad quas naturae impulsione feruntur that the motion of Free will and applying of it felfe to righteousnesse doth no more depend vpon the grace of God then the fires burning of the wood doth depend vpon the power of God that grace lifteth it vp being fallen downe and addeth strength vnto it but that it is no lesse the efficient cause of applying it selfe to grace then other naturall things are of all those operations whereto by force of nature they are caried Therefore he compareth c Ibid. Non secus ac ligneis sole● deuincti qui incedendiquidem facultatem habent etsi ingredi nullo modo possit ni vincula rumpantur priùs quae motum reprimunt ac retardam Free will to a man made fast in the stockes who hath a power and ablenesse in himselfe to go if he be let go out of the stockes and the bonds be broken that held him before that he could not stirre Whereby he giueth vs to vnderstand their mind that as the fire and other naturall things being by the power of God vpholden in that which naturally they are do of themselues worke their proper and naturall effects and as a man vnbound and let go out of the stockes walketh and goeth not by any new worke that is wrought in him but by his owne former naturall power so Free will though entangled in the delights of sinne and bound with the bonds thereof yet hath a naturall power whereby it can apply it selfe to righteousnesse if grace by breaking the bonds and abating the strength of sinne do but make way for it to vse and exercise it selfe so that grace hauing wrought what concerneth it they leaue it to the will by it selfe and by it owne naturall power to adioyne it selfe to worke therewith And this Bellarmine plainely testifieth when he affirmeth d Bellarm de grat lib. arb lib 6 cap 15. Sicut auxilium generale ita concurrit cum omnibus rebus in actionibus naturalibus vt tamē non impediat libertatem conti●gētiam ita speciale auxil um ad●●uans ita concurrit ad omnes actiones supernaturales vt non impediat hominis libertatem quoniam eodē prorsus modo auxilia ista concurrunt that grace doth no otherwise concurre to supernaturall actions then vniuersall causes do to naturall so that it doth no more in the worke of righteousnesse then the Sunne and heauenly powers do in the act of generation or the producing of other naturall effects yeelding an influence and inclination but leauing the very act to the will and worke of man All which in effect M. Bishop himselfe afterwards expresseth teaching that man after the fall of Adam hath still a naturall facultie of Free will which being first outwardly moued and inwardly fortified by the vertue of grace is able to effect and do any worke appertaining to saluation therby giuing to vnderstand that there is still an abilitie left in nature howsoeuer for the present ouerwhelmed and oppressed which being excited and stirred vp though in it selfe it be not sufficient to produce the effects of spirituall actions yet hath a sufficiencie to apply it selfe to grace for the producing thereof Which Costerus the Iesuite declareth by the similitude of e Coster Enchirid ca. 5. Sit quispiam lapsus in foueam tenebricosam ex qua neque cogitete gredinec exire solus possit sed in ea securus obdormiat accedat ad eum amicus qui hominis miserius de somno exertatum ad egressum moneat multisque rationibus vt assintiatur inducat tum ei manum vel funem potrigat simul co●antem educat in lumen a man fallen into a darke and deepe pit whence he cannot get out by himselfe nor hath care to get out but sleepeth securely therein till his friend come who awaketh him out of his sleepe and wisheth him to get out and by reasons perswadeth him to be willing thereto and so giueth him his hand or reacheth to him a cord which he taketh and layeth fast hold on it and yeeldeth his owne vttermost strength that he may be pulled out To which purpose also he vseth another example of a man f Ibid. Homo languidus qui ab igne vel à lumine solis facie auersus se ipse solus non potest cōuertere sed si accedat amicus qui iuuet languidus ipse conatum aliquens adhibeat sit tandem vt conuersus calore solis aut ignis fruatur extremely faint and weake lying with his face turned away from the fire or the Sunne who is not able to turne himselfe to the fire or the Sunne but if he haue one to helpe him vseth his owne strength also for the turning of himselfe about to enioy the warmth thereof Which comparisons do plainely shew that they attribute vnto Free will a proper and seuerall worke beside that that is done by the grace of God Whereby we see how guilefully M. Bishop speaketh when he saith that the wil is made able by grace to bring forth spiritual fruit being of it self vtterly vnable therto because he meaneth not hereby that grace doth worke in the wil that whole ability that it hath but that to

saluation in Christ which in the law being a transgressour thereof he could not finde But of these words enough hath bene said before in the question of l Cha. 3. Sect. 3. the Certaintie of Saluation For conclusion of this point to quit M. Bishop I will alledge the words of S. Bernard m Bernard in Cant. ser 50. Non latuit praeceptorē praecepti pondu● humanas excedere vi●es sed iudicauit vtile ex hoc ipso suae ipsos insufficientiae admoneri et vt scirent sanè ad quē iustitiae finē niti pro virib●s oporteret Ergo mandando impossibilia non praeuaricatores fecit sed humiles vt omne os obstruatur subditus fiat to tus mundus Deo Accipiētes quippe mand●tum sentientes defectum clamabimus in coelum miserebitur nostri Deus s●temus in die illa quia non ex operibus iustitiae quae fecimus nos sed secundum miserecordiam suam saluos nos fecit It was not vnknowne to the commaunder that the waight of the commaundement doth exceede the strength of man but he held it expedient that hereby men should be aduertized of their owne vnsufficiencie and that they should know to what end of righteousnesse they should labour to their vtte●most Therefore by commaunding things vnpossible to vs he hath not made vs trespassers but humbled vs that euery mouth may be stopped and all the world may be made subiect to God For receiuing the commaundement and feeling our owne defect and want we shall cry to heauen and God will haue mercy vpon vs and we shall know at that day that not for the workes of righteousnesse which we haue done but of his owne mercy he hath saued vs. In which words he giueth vs to vnderstand that God had reason sufficient to giue the law though he knew it vnpossible for vs in this state of mortality and weakenesse perfectly to fulfill the law 44. W. BISHOP Now that iust mens workes be not sinnes which I prooue first That good works be not stained with sinne by some workes of that patterne of patience Iob Of whom it is written that notwithstanding all the diuels power and craft in tempting of him He continued still a single hearted and an vpright man Cap. 2. departing from euill and preseruing his innocencie If he continued an innocent he sinned not Againe if in all these instigations to impatience he remained patient these his workes were perfect For S. Iames saith Esteeme it my brethren all ioy Cap. 1. when you shal fall into diuers temptations knowing that the probation of your faith worketh patience And let patience haue a perfect worke that you may be perfect and entire failing in nothing 2. King Dauid thus by the inspiration of the holy Ghost speaketh of himselfe Thou hast O Lord prooued my heart Psal 16. thou hast visited me in the night thou hast tried me in fire and there was no iniquity found in me It must needes then be graunted that some of his workes at least were free from all sinne and iniquity And that the most of them were such if you heare the holy Ghost testifying it I hope you will beleeue it reade then where it is of record 3. Reg. 15. That Dauid did that which was right in the sight of our Lord and not onely in the sight of men and turned from nothing that hee commaunded him all the dayes of his life except onely the matter of Vrias the Hethite 3. The Apostle affirmeth 1. Cor. 3. That some men do build vpon the onely foundation Christ Iesus gold siluer and pretious stones that is being choise members of Christes Catholike Church doe manie perfect good workes such as being tried in the fornace of Gods iudgement will suffer no losse or detriment as he there saith expresly Wherefore they must needes be pure and free from all drosse of sinne otherwise hauing bene so prooued in fire it would haue beene found out 4. Many workes of righteous men please God Rom. 12. 1. Pet. 2. Make your bodies a quick sacrifice holy acceptable to God the same offering spirituall sacrifices acceptable to God Phil. 4. And S. Paul calleth almes bestowed on him in prison an acceptable sacrifice of sweet sauour and pleasing God But nothing infected with sinne all which he hateth deadly can please God and be acceptable in his sight God of his mercy through Christ doth pardon sin or as the Protestants speake not impute it to the person but to say that a sinfull worke is of sweet sauour before him and a gratefull sacrifice to him were blasphemie wherefore we must needs confesse that such workes which so well pleased him were not defiled with any kind of sinne Mat. 5. 1 Tim. 6. Ephes 2. Finally many workes in holy writ be called good as That they may see your good workes To be rich in good works We are created in Christ Iesus to good workes but they could not truly be called good workes if they were infected with sinne For according to the iudgment of all learned Diuines it can be no good worke that faileth either in substance or circumstance that hath any one fault in it for bonum ex integra causa malum ex quolibet defectu Wherefore we must either say that the holy Ghost calleth euill good which were blasphemie or else acknowledge that there be many good workes free from all infection of sinne R. ABBOT The wise man hauing prefixed this title That good workes be not stained with sinne which we say they be taketh vpon him in his text to proue that iust mens workes be no sinnes which no man saith they be We must beare with him because his vnderstanding doth not serue him to take that for gold wherein there is any drosse for if it did he would easily conceiue that the staine of mans sinne doth not destroy or take away the nature of the good worke which in man by man is wrought by the grace of God But leauing that peece of his folly let vs examine his proofes that good workes be stained with sinne And first he will proue it by the example of Iob because it is said of him that a Iob. 2.3 he continued still a single hearted and an vpright man departing from euill and preseruing his innocencie But it were very hard to say how M. Bishops purpose should be made good out of these words We find here a relation of Iobs goodnesse but we find nothing to proue that that goodnesse of his was no way touched or stained with sin Now the reader is to vnderstand that this cōmendation of Iob set down in the 1. Chapter after repeated in the 2. chapter to shew his constancy therin was of old vrged by the Pelagian heretikes as now by M. Bishop to prooue the perfection of the righteousnesse of man But S. Austine well waighing the circumstance of the text how it is withall said There

to vnderstand that there shall be a triall of the worke of euery builder whereby losse shall growe to them who are not carefull to build such matter as is proportionable to the foundation Hee therefore that buildeth gold and siluer and precious stones that is true faith and doctrine according to Christ his worke shall abide the triall of the word of truth and his labour shall haue reward But if any man build vpon Christ timber hay and stubble that is the trash of humane traditions and superstitions the fire that is y Chrysost de panitent hom 8. Igne examinemus verbo scilicet doctrina the word of Doctrine as Chrysostome expoundeth it shall consume it by the word of the Gospell that which he hath builded shall be reprooued and reiected and hee shall lose both his labour and reward This is the very direct and plaine meaning of the Apostles wordes fully agreeing with the circumstance of the text But Maister Bishop perforce and against the haire draweth the text to be construed of workes and like to a sorie husband who for a penny present gaine neglecteth a shilling profit another way for the gaining of a present small aduantage is content to bereaue himselfe of that that should steede him much more in another cause For whereas they are woont generally to alledge this place and to expound the fire here spoken of for the maintenance of Purgatorie fire he for a shift here turneth Purgatorie fire into the fornace of Gods iudgement and so striketh downe a maine pillar of the Popes Kitchin and endaungereth z Act. 17.25 the craft whereby he and his fellowes haue their goods Surely if Purgatorie fire doe not burne here it is hard to say how they will get it a chimney wherein to burne any otherwhere But to the point it hath beene alreadie shewed that there is no golde or siluer of our vvorkes vvherein there is not found some drosse if triall be made thereof in the fornace of Gods iudgement no stones so precious wherein the Ieweller of heauen doth not finde speckes and flawes if he precisely take view of them so that a Aug Confess lib. 9. ca. 13. Va etiam laudabili vitae hominum si remota miserecordia discutias ●am woe to the commendable life of man saith S. Austine if God set mercy aside in the iudging of it and therefore all pray that God will not enter into iudgement with them The gold notwithstanding and siluer and pretious stones which we build in our good workes through Gods mercy shall abide and haue their glory the drosse thereof the fire of repentance shall consume whilest we aske and obtaine of him pardon and forgiuenesse of all our imperfections and wants of all that timber and hay and stubble of carnall and earthly affections with the dust whereof our feet haue bene soiled and berayed in walking the path of the faith of Christ Yea he that b Mat. 3.11 baptizeth his with the holy Ghost and with fire wil by this fire purge from vs and our works this drosse and corruption more and more till he bring vs out of the fornace as the pure and perfect gold to be glorious before him for euer and euer To be short the fire of Gods iudgement mitigated and asswaged with the water and dew of his mercy shall at that day giue approbation and testimony of righteousnesse to the good workes of his seruants so as that because they are true gold which that fire consumeth not they shall not for some drosse receiue any losse or detriment therein but fully receiue that reward in the hope and expectation whereof they haue laboured in the Lord. Therefore though we would vnderstand these words of the works of holy men as without forcing them we cannot yet is there nothing whence M. Bishop can inferre that which he intendeth that good workes are wholy free from all drosse and staine of sinne As little hath he for his purpose in his next argument Many workes of righteous men please God saith he but nothing infected with sinne can please God Nothing indeed if it be considered as infected with sinne and therefore good works being touched and infected with the contagion of sinne before they can please God must haue some meanes to take away the guilt and imputation of the sinne There was c Exod. 28.38 iniquity in the holy offerings of the children of Israel but the high Priest did beare the iniquity to make the offerings acceptable before the Lord. There is iniquity in our holy offerings our spirituall sacrifices but Christ our High Priest hath borne the iniquitie and they are d 1. Pet. 2.5 acceptable to GOD by Iesus Christ. Not by themselues or by their owne perfection but by Iesus Christ being perfumed with the sweet incense of his obedience who e Ephes 5.2 for vs to make vs acceptable both in our selues and in our workes hath giuen himselfe an offering and a sacrifice of a sweet smelling sauour vnto God Therefore by the pardoning and not imputing of sinne through the redemption of Christ both the person and the worke are pleasing in Gods sight neither is the same to be called a sinfull worke as M. Bishop tearmeth it because it is in substance a good worke and the fruite of the good spirit of God and the default and imperfection is onely an accident to the worke Briefly we are to lay vp in our hearts that which the Prophet saith f Psal 103.13 As a father pitieth his children so is the Lord mercifull vnto them that feare him for he knoweth whereof we be made and remembreth that we are but dust And therefore as a father accepteth the readinesse and obedience of his child to that that he commaundeth though he do the thing perhaps but rawly and rudely so is God pleased through Christ with the good intendment and indeuour of his children for the doing of that that he requireth though by the weaknesse of the flesh much halting and lamenesse and imperfection appeare in that which they do By this appeareth the vanitie of his argument taken from the name of good workes which he saith could not be truly called good if they were infected with sinne For as the offerings were truly called holy offerings in which notwithstanding there was some blot of iniquitie so are the workes of the faithfull truly called good workes in which notwithstanding there is a staine of the same iniquitie and sinne They are good in the substance of the deede good in the originall of the grace and spirit of God from whence they proceed good in the will and indeauour of the person by whom they are done good in the acceptation of God in whose name and seruice they are done but yet they haue a blemish of euill g Ambros apud August contra Iulian. lib. 2. Labes corporeae concretionis by reason of the blot of bodily corruption growing fast too as Ambrose speaketh

drinkes now defiled with rapine and couetousnesse yea all things should be cleane vnto them It is not for almes then that Christ saith Behold all things shall be cleane vnto you for almes it selfe may be defiled and vncleane but for n 1. Tim 1.5 loue out of a pure heart and a good conscience and faith vnfained So that in effect the words of Christ are but the same with that which the Apostle saith o Tit. 1.15 All things are cleane to them that are cleane that is to them who in heart and conscience are purified and clensed And because p Acts. 15.9 by faith the heart is purified therefore he saith in effect to them that beleeue all things are cleane So then Maister Bishop reasoneth thus To them that giue almes in true faith and a good conscience all things are cleane therefore by almes-deedes we are redeemed and purged from our sinnes We denie the argument because it is not by almes it selfe that all things are cleane vnto vs but almes it selfe receiueth purity and cleanenesse from faith and a good conscience without which it is in Gods sight defiled and vncleane 13 W. BISHOP Math. 3. Luk. 3. Our sixt Bring forth the worthy fruites of penance That is do such workes as become them who are penitent Which as S. Chrysostome expoundeth are He that hath stolen away another mans goods Hom. 10. in Math. let him now giue of his owne he that hath committed fornication let him abstaine from the lawfull companie of his owne wife and so forth recompencing the workes of sinne with the contrarie workes of vertue The same exposition giueth Saint Gregorie Hom. 10. in Euang. In Psal 4. and to omit all others venerable Bede interpreteth them thus Mortifie your sinnes by doing the worthy fruites of penance to wit by afflicting your selues so much for euery offence as worthy penance doth require which will be a sacrifice of iustice that is a most iust sacrifice To this M. Perkins answereth that this text is absurd for the word repent signifieth onely change your minds from sinne to God and testifie it by good workes Reply His answer is most absurd for we argue out of these words Worthy fruites of penance and he answereth to the word going before repent which we vse not against them and for his glose or testifying our repentance is sufficiently confuted by the Fathers before alledged And Saint Iohn expresly maketh them the meanes to escape the wrath of God saying that the Axe was set to the roote of the Tree and vnlesse by worthy fruites of penance they appeased God they should be cut vp and cast into hell fire and seemeth to confute the laying hold on Christes satisfaction by faith saying it will not helpe you to say that yee are the Sonnes of Abraham who was father of all true beleeuers as much as if he had said Trust not to your faith hand off yee generation of vipers For notwithstanding yee be the sonnes of the faithfull vnlesse ye amend your liues and for the euill workes which yee haue done heretofore make recompence and satisfie the iustice of God with good yee shall be cast into hell fire R. ABBOT This argument is like his fellowes that are gone before We must do such workes as become those that are penitent therefore the workes that we do are satisfactions for our sinnes A man would thinke that Maister Bishop should haue more discretion then to bring such light stuffe in so waighty a cause Though Maister Perkins had alledged it out of some of their bookes yet reason would haue required that he in the reuiew should haue better aduised of it But we see Trigge and Trugge will not part companie vvhat his fellowes haue said be it good or bad true or false he will say it to the death Onely his memory faileth him a little where he saith that they vse no argument against vs from the words going before Do penance as they say Repent as we translate it hauing forgotten that his maisters of a Rhem. Testam Annot. Math. 3.2 Rhemes made a stout argument from thence in behalfe of penance and satisfaction Very impudently they dealt therein because it is contrary to their owne doctrine to vrge penance and satisfaction vpon them that are to be baptized and Thomas Aquinas affirmeth it to be an iniurie to the bloud of Christ as I haue b Of Iustification Sect. 20. before shewed and therefore by their owne doctrine the words of Iohn Baptist cannot be vnderstood of any such matter But yet they were faine for a shift to take hold of that because they had nothing else so colourably to serue turne in that behalfe It was out of M. Bishops head what they had said or else without doubt he would haue said the like But M. Perkins hath rightly told him that the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there vsed by S. Iohn signifieth the alteration and change of the mind from sinne to righteousnesse It importeth no acts of penance but inward reforming of our affections for the amendment of our liues And therfore doth Athanasius say that repentance hath it name from thence c Athanas quaest 162. Ideò poenitentia resipiscentia dicitur quod mentem à malo in bonum transferat for that it transferreth or remoueth the minde from euill to good M. Bishop will not stand vpon this he vrgeth the other words worthy fruites of penance Howsoeuer he translate them absurdly yet we approue his exposition of them do such workes as become them that are penitent but what followeth hereof for him Surely we teach men to do such workes as become them that professe repentance to recompence former workes of sinne with contrary workes of vertue former neglect and carelesnesse with due circumspection and watchfulnesse ouer their waies and conuersation We teach that in grieuous sinnes our griefe affliction of mind should be the more and that both inwardly it is so and outwardly appeareth so to be where true repentance is euen as greater wounds cause greater feeling and paine and make men more earnest to seeke remedie and cure But in all this we can finde no satisfaction in all this we cannot finde that our affliction and sorow is the thing it selfe that workes the cure It is the humbling of our selues to seeke mercie at Gods hands for the washing away of our sinnes in the bloud of Iesus Christ but wee know not how it selfe should be taken for a vvater to vvash vs from our sinnes But yet M. Bishop will proue it so to be because Iohn Baptist saith d Ver. 10. Now is the axe laid to the roote of the tree euery tree therefore that bringeth not forth good fruite shall be hewen downe and cast into the fire Which is euen as much to the purpose as if he had said iust nothing We say also that euery tree that bringeth not forth good fruite shall be hewen downe and cast into