do forbeare to impute the vices or defaults of humane passions and affections Whereupon he himselfe saith Å¿ Ibid. Confitetur etiam peccata iustorum magis eos asserens in Dei misericordia spem ponere quà m de iustitia sua fidere He confesseth the sinnes euen of iust men affirming that they rather trust to the mercie of God then haue any confidence of their owne righteousnesse It is not therefore the merit of righteousnesse that we can rest vpon but onely the pardon of Gods mercie by which as we haue obtained the gift of righteousnesse so we expect also the reward and crowne thereof that it may be verified which the Prophet saith t Psal 103 4. He crowneth thee in mercie and compassion and that of the Apostle that eternall life is the gift of God through Iesus Christ our Lord. Now to these collections M. Bishop addeth a caueat that this iustice though perfect in it selfe so farre as mans capacitie in this life doth permit yet in comparison of the state of iustice in heauen may be called vnperfect Which is as much as if he should say that it is perfect in it selfe so farre as it may be perfect there where it cannot be perfect For there is not in this life any capacitie of perfect righteousnesse as wherein we continue still with the Apostle u Rom. 7.14.19 carnall sold vnder sinne not doing the good that we would by reason of x Gal. 5.17 the flesh lusting against the spirit y Rom. 7.23 rebelling against the law of the minde leading vs captiue to the law of sinne which is in our members so as that to auoide the entisements of the world and to keepe our selues in our course entierly to God is as S. Ambrose saith z Ambros de suga seculi cap. 1. Res voti magis quà m effectus a matter that we do more wish and desire then we can effect and do and when we haue laboured much for it cannot but condemne our selues for being so farre from it But against this deuice of his we must note what hath bene said that our perfection here is not without some filth and that it leaueth vs still euill and therefore is not perfect in it selfe Yea and S. Hierome againe against the Pelagians distinguishing a Hieron adis Pelag lib. 1. Perspicuum est duas in scripturis sanctis esse perfectiones duasque iustitias Primam perfectionem incomparabilem veritatem perfectamque iustitiam Dei virtutibus coaptandam secundam autem quae competit nostrae fragilitati â—uxta illud quod dicitur Non iustificabitur c. ad eam iustitiam quae non comparatione sed Dei sceintia dicitur esse perfecta two sorts of perfection and righteousnesse the one to be compared to the righteousnesse of God the other belonging to the frailty of man denieth our perfection in this latter kinde and saith that in this sort it is true that no man liuing shall be iustified in Gods sight which he affirmeth to be spoken as touching a righteousnesse called perfect not by comparison but in respect of the knowledge of God The knowledge of God then which knoweth all things according to truth yet knoweth no iustice or perfection in vs whereby we are able to stand iust and perfect before him Therefore Gregory saith that b Grego Moral lib. 5. cap. 8. Ipsa nostra perfectio culpa non caret nisi haâ—c seuerus iudex in subtili lince examinis misericorditèr peâ—set our very perfection is not without fault vnlesse the seuere Iudge do with mercy weigh it in the precise ballance of his examination Neither is it to be omitted which S. Austine saith that c Aug. de Temp. ser 49. In coÌ„paratione resurrectionis illius stercus est tota ista vita quâ—m gerimus Vnusquisque metiatur se quid est modò quid erit tunc inueniet in comparatione illius ista damna esse stercora all the life which we liue here that is all the righteousnesse of this life is but dung in comparison of the resurrection that if a man measure himselfe what he is now and what he shall be then he shall finde that that which now is is but losse and doung in comparison of that Which how can it be true if that that is in this life be perfect in it selfe so perfect as that it faileth not in any duty which we are bound to performe yea as that it meriteth and deserueth the righteousnesse of heauen Can that that in comparison is but drosse and doung be truly said to deserue the righteousnesse of heauen But concerning the same he addeth further that it is sufficient to keepe vs from all formall transgression of Gods law So then thereby a man shall be free from all formall sinne and shall haue no formall trespasse for which to say forgiue vs our trespasses and of formall transgression it shall not be true which S. Iohn saith d 1. Iohn 1.8 If we say we haue no sinne we deceiue our selues or which S. Iames saith e Iam. 3 2. In many things we offend all Is not this a formall foolery of a man that would be taken to be wise These are drunken fancies fit for no other but drunken men that neither know themselues nor others and therefore we can take M. Bishop for no other but a vile hypocrite who contrary to his owne conscience and knowledge pleadeth in this sort for the perfection of the righteousnesse of man But to fill vp the measure of his lewd dealing he falsifieth another place of Austine making him to say that it belongeth to the lesser iustice that is the iustice of this life not to sinne Wherein he goeth about to make S. Austine a promoter and vpholder of that heresie which with all his might he oppugned in the Pelagians who defended as M. Bishop here doth a righteousnesse in this life wherby a man may be free from sin And indeed the words which M. Bishop alledgeth out of Austine are the aduersaries obiection not the assertion of Austine himselfe He bringeth them in by way of supposition what may be said namely that f Aug de sp lit ca. 36 Sed dici potest quadam iustitia minor huic vitae competens qua iustus ex fide viuit c Non absurdè dicitur etiam ad istam pertinere ne peccet there is a lesser righteousnes belonging to this life wherein the iust liueth by faith to which righteousnes it pertaineth not to sinne Which obiection hauing prosecuted more at large and alledged what may be said for the maintenance thereof he at length setteth down answer whereof a part is contained in these words g Ibid. Tales iusti ex fide viuentes non opus habent Deo dicere Dimitte nobis c. Falsumque esse conuincunt quod sâ—riptuÌ„ est Non iustificabitur c. Sed quia haec falsa esse non possunt
giuen vnto vs and not the cause for which hee is moued to bestow the same vpon vs euen as Saint Augustine speaketh e August in Psalm 109. Via qua nos perducturus est ad finem illum queÌ„ promisit the way by which hee will bring vs to that end which hee hath promised Now what sayth M. Bishop to this place of Bernard no question but he hath an answer readie though by his owne confession he neuer saw the place so notable a facultie haue these men to tell an Authors meaning before euer they looke into him forsooth Bernards meaning is that merits are not the whole cause but the promise of God through Christ and the grace of God freely bestowed vpon vs out of which our merits proceed Thus he answereth Bernard by a plaine contradiction to Bernards words Bernard saith they are not the cause Yes saith M. Bishop they are the cause though they be not the whole cause But see how scholerlike he dealeth therein for it is as much as if he should say The tree is not the whole cause of the fruite that it bringeth foorth but the roote whence it proceedeth and the boughes whereupon it groweth whereas the roote and the boughes are parts of the tree without which it is not a tree and therefore the exception maketh nothing against it but that the tree is called the whole cause of the fruite So saith he Merits are not the whole cause of saluation but the grace and promise of God distinguishing merits as one part of the cause from the grace and promise of God as another part of the cause whereas merite by his owne rule in the beginning of this question doth alwayes necessarily include the promise and grace of God and can be no merite but as it proceedeth from grace and hath of God a promise of reward By this exception therefore he saith nothing to hinder but that merits are the whole cause of saluation fully and directly contrary to that that Saint Bernard saith that merites which he intendeth no otherwise but implying the grace and promise of God are the way to the kingdome but not the cause of our obtaining the kingdome Yet of that which he saith he telleth vs that it is Saint Bernards owne doctrine not alledging any words of Bernard to that purpose but onely quoting a sermon of his where there is nothing for his purpose as afterwards shall appeare in answering his testimonies of the Fathers In the meane time whereas he excepteth that Bernard liued a thousand yeares after Christ I must aunswer him that his testimonie is so much the more effectuall in that God in the middest of so great corruption and darknesse did still by him and others continue the light and acknowledgement of this truth The next place cited by M. Perkins is vnder S. Austins name though that booke indeed be none of his f August Manuâ—l ca. 22. Tota spes mea est in morte Domini meis mors eius meritum meum refugium meum salus vita resurrectio mea All my hope is in the death of my Lord his death is my merite M. Bishop hereto saith that it is true in a good sence Where we see him to be an apt scholler and well to haue learned the lesson of the Index Expurgatorius g Jndex Expur in castigat Bertram We set some good sence vpon the errors of the Fathers when they are opposed against vs in contentions with our aduersaries But what is that good sence Marry by the vertue of his death and passion grace is bestowed on me to merite But surely hee doth not thinke that euer the author of those words intended that sence If he will make that sence of the one part of the sentence he must necessarily make the like of the rest The death of the Lord is my merite my refuge my saluation my life and resurrection If his meaning be the death of the Lord is my merite that is hath purchased for me that I should merite for my selfe then in the rest also shall be likewise said the death of the Lord is my refuge that is hath purchased for me that I should be a refuge for my selfe the death of the Lord is my saluation life and resurrection that is hath purchased for me to be saluation life and resurrection to my selfe So likewise where he addeth h Meritum â—â—eâ—â— miseratio Domini noÌ„sum meriti inops quamdiis miserationum Dominus non de fuerit My merite is the mercie of the Lord so long as the Lord of mercie shall not faile I shall not want merite the meaning shall likewise be the mercie of the Lord giueth mee ablenesse to merite for my selfe and so song as his mercie faileth not so long shall not I faile of good workes to merite and deserue heauen Now these constructions are lewd and absurd and indeed farre from the conscience of the writer of those words who findeth nothing in his owne workes to comfort himselfe withall and therefore flieth vnto the death and merite of Christ and the mercie of God as his onely succour and the onely stay that hee hath to rest vpon Which that the Reader may throughly vnderstand I hold it not amisse to set downe what the same author hath written in another place of the same booke euen out of the same spirit i Ibid. cap. 13. Sileat sibi ipsae anima et traÌ„seat se noÌ„ cogitaÌ„do se sed te Deus meus quoniam tu es reuera tota spes fiducia mâ—a Est enim inte Deo meo Domino nostro Iesu Christo vniuscuiusque nostrum portio et sangâ— câ—ro Vbi ergo portio mea regnat ibi regnare me credo Vbi sanguis meus dominatur ibi dominaeri me confido Vbi caro mea glorificatur ibi gloriosum me esse cognosco Quamuis peccator sim tamen de hac communione gratiae non diffido Etsi peccata mea prohibent substantia mea requirit Etsi delicta propriae mea excludunt naturae communio non repellit c. Desperare vtique potuissem propter nimia peccata mea vitiae culpas infinitas negligentias meas quas egi quotidi è indesinenter ago corde ere opere omnibus modis quibus humana fragilitas peccare potest nisi verbum tuum Deus meus caro fieret habitaret in nobis Sed desperare iam non audeo quoniam subditui ille tibi vsque ad mortem mortem autem crucis tulit chyrographum peccaetorum nostrorum affigens illud cruci peccatum crucifixit mortem In ipso autem securus respiro c. Let my soule saith he be silent to it selfe and passe ouer it selfe not thinking of it selfe but of thee O my God because thou art indeed my whole hope and trust There is in thee my God and our Lord Iesus Christ the portion and flesh and bloud of euery
performed vnto God the transgressing whereof to be a sinne against God not onely mediatly by not yeelding subiection to the Law-giuer but immediatly in the very thing it selfe which it hath done or left vndone It is the prerogatiue of God onely to tie the conscience in this sort and whosoeuer else taketh vpon him thus to do he is an vsurper against God And thus doth the Pope bind mens consciences he maketh his lawes matters of religion and of the worship of God and will haue men beleeue that in the very doing of the things which he commandeth they immediatly please God merit at the hands of God make satisfaction to him for their sinnes and purchase eternall life On the other side that in the trespasse thereof not onely in respect of disobedience to the higher powers but for the very not doing of the things themselues there is sinne against God a breach and wound of conscience and the guilt of euerlasting death This is one speciall matter for which we iustly detest that Romish idol and do chalenge him not onely for sitting in the Temple of God by vsurping an outward superioritie in the visible state of the Church but also for y 2. Thes 2.4 sitting as God in the temple of God by chalenging to himselfe and possessing in such sort as hath beene sayd the consciences of men in which God onely ought to raigne As for Princes and temporall gouernours if they keepe them within their bounds they make no lawes in that kind for causes seeming good vnto them they require outward conformity and obedience to their lawes for conscience sake of the authority committed vnto them of God but they leaue the conscience free from any inward opinion or perswasion of the things themselues wherein they require to be obeyed Here therefore a man is outwardly bound and seruant to the law but inwardly he still continueth free to God being perswaded that the doing or not doing of such or such a thing in and for it selfe maketh him to God neither the better nor the worse and therefore the thing in it selfe being either way indifferent to God he yeeldeth himselfe in the outward man vpon conscience of giuing obedience to the power seruiceable and comformable to the law And this is that Christian libertie which the Scripture teacheth which is not as some men would haue it a licentious immunity in outward things to do euery man what we list but a freedome of the heart from any seruile opinion of any thing that we do The doctrine whereof Luther very excellently propounded in two paradoxes as they seemed to them that vnderstood them not as touching conuersation in outward things that z Luther de libert Christiana a Christian man is free from all men a Lord and subiect to no man And again that a Christian man is a diligent seruant and vassall to all men and subiect to all Inwardly in conscience he is free and bound to nothing but saith a 1. Cor 10.23 All things are lawfull for me Outwardly in conuersation he is bound to that that is expedient and serueth for edification whereby he may yeeld obedience to gouernours loue to neighbours instruction to the ignorant strengthening to the weake comfort to the strong good example to them that are without auoiding all scandall whereby he should cause the libertie whereof he is inwardly perswaded to be blasphemed and slandered Now therefore Princes in their lawes are to be obeyed vpon conscience of their authoritie being from God but this hindereth not but that the Pope is iustly accused for thrusting Christ out of his place by requiring obedience vpon conscience of the things themselues which he commandeth As for the opening and shutting of heauen we doubt not but that the Pope if he be the minister of Christ may chalenge the office and function thereof according to the tenor of the commission wherewith Christ hath left it to his Church But he not contented with that authoritie which Christ hath left indifferently to the ministery of the Church immediatly from Christ himselfe deriued in common to the whole body of the Church vsurpeth vnto himselfe a singularity in this behalfe making himselfe in Christs steed the head from whence the power of binding and loosing is deriued to all the rest and in that respect at his owne pleasure reseruing to himselfe a prerogatiue of speciall cases and causes which are most for his aduantage wherein no man may meddle but himselfe It is true that the master by appointing afterward ouer his houshold or a porter at his gates doth not diuest himselfe of his supreme authoritie but sith it is the peculiar honour of the Lord to giue that power and to determine the offices and places of his seruants surely he who being left but afterward of a house will lift vp himselfe to be a Lieutenant generall of a Realme and of a porter will make himselfe a Potentate and take vpon him to be euen as the Lord himself he is to be taken for no other but a traytor to his Lord and therefore is by his fellow seruants to be resisted in his course This is the Popes case He had the keyes of heauen committed vnto him in common with his fellow seruants to euery man for his part and portion of the Lords house and to the great disturbance and disorder of the house he hath chalenged vnto himselfe the soueraigntie and Lordship of the whole He hath made himselfe master of the Church and all the rest seruants vnto him By this extrauagant and exorbitant power he handleth all things as he list and abuseth the keyes to shut them out of heauen so farre as he can who in the behalfe of their maister do seeke to hinder his wicked and vngodly proceedings What then shall we adiudge him but a traytor to his Lord and maister Iesus Christ vsurping that which is proper to Christ alone In a word M. Bishop must vnderstand that though the Popedome were drowned in Tiber and Babylon were cast as a milstone into the sea yet Christ needeth not to be maister and man to but without the Pope hath seruants enough to attend him in his seruice W. BISHOP Come we now to the second It is that we make Christ an Idoll for albeit we call him a Sauiour yet in vs in that he giues his grace to vs that by our merits we may be our owne sauiours c. I maruell in whom he should be a sauiour if not in vs What is he the Sauiour of Angels or of any other creatures I hope not but the mischiefe is that he giues grace to vs that thereby we may merit and so become our owne sauiors This is a phrase vnheard off among Catholikes that any man is his owne sauiour neither doth it follow of that position that good workes are meritorious but well that we apply vnto vs the saluation which is in Christ Iesus by good wo kes as the Protestants auouch they do
be no assurance by faith of our owne Saluation vnlesse we beleeue it with the like infallible Certainty as we do the truth of the word of God 5. W. BISHOP The thâ—rd reason for the Catholikes is that we are bidden to pray daily for the remission of our sinnes But that were needlesse Math. 6. if we were before assured both of pardon and Saluation M. Perkins answereth First that we pray daily for the remission of new sinnes committed that day Be it so What needs that if we were before assured of pardon Marrie saith he because our assurance was but weake and small our prayer is to increase our assurance Good Sir do you not see how you ouerthrow your selfe If your assurance be but weake and small it is not the assurance of faith which is as great and as strong as the truth of God We giue God thanks for those gifts which we haue receaued at his bountifull hands and desire him to increase or continue them if they may be lost But to pray to God to giue vs those things we are assured of by faith is as fond and friuolous as to pray him to make Christ our Lord to be his Sonne or that there may be life euerlasting to his Saints in heauen of which they are in full and assured possession And so these three Arguments by M. Perkins propounded here for vs are very substantiall and sufficient to assure euery good Christian that he may well hope for Saluation doing his dutie but may not without great presumption assure him by faith of it R. ABBOT The comfort of the faithfull mans praier is the same assurance that Dauid had a Psal 4.3 When I call vpon the Lord he will heare me it being a promise of God to his people b 50.15 Call vpon me and I will heare thee in which sort our Sauiour Christ giueth vs incouragement to pray saying c Iohn 14.13 Whatsoeuer ye aske in my name that will I do that the Father may be glorified in the Sonne Therefore S. Iohn saith d 1. Iohn 5.14 This is the assurance that we haue of him that whatsoeuer we aske according to his will he heareth vs and if we know that he heareth vs we know that we haue the petitions that we aske of him Being therefore bidden to pray for the forgiuenesse of sinnes and hauing the promise of God e Ierem. 31.34 I will be mercifull vnto them and their sinnes and iniquities will I remember no more we beleeue and by faith stand assured that when we do pray to haue our sinnes forgiuen vs God heareth vs and giueth vs pardon and forgiuenesse thereof We do not then teach at randon the assurance of the forgiuenesse of sinnes but in such tenure and forme as we are directed by the word of God according to which S. Austine saith of himselfe f August cont Iulian. Pelag. lib 6. ca. 5. Qua gratia liberor vt scio ne intrem in tentationeÌ„ c. atque vt exaudiar cum confortâ—hat meis dicens Dimitte nobis c. By the grace of God I am freed I know that I enter not into temptation and that I am heard saying with my fellowes Forgiue vs our trespasses g Psa 32.6 For this therefore that is h August in Psal 31. Pro hac pro ipsa venia peccatorum for forgiuenesse of sinnes shall euery one that is godly saith Dauid make his praier vnto thee in a time when thou maiest be found so being assured that in the great water flouds they shall not come nigh him Our faith then assureth vs not of forgiuenesse of sinnes without praier but that God forgiueth vs when we pray so that his obiection being framed to our doctrine aright is as if he should say Seeing faith assureth vs of forgiuenesse of sinnes when we craue it of him by praier what need we pray Which was one of Wrights drunken reasons whereby he would haue laied an absurditie vpon our Church being himselfe an absurd blind-asinus and not vnderstanding what we say But to make the matter more plaine it is to be noted that in three respects we continue daily to aske of God forgiuenesse of sinnes of which M. Perkins hath noted two First as S. Austine saith i August de vera fals paenit ca. 5. Quia quotidimana est offensio oportet vt sit quotidiana etiam remissio because we daily commit offence we haue need daily to craue pardon But what needs that saith M. Bishop if we were before assured of pardon I haue answered him that our assurance before hand and alwaies is that our praier obtaineth it at Gods hands Therefore we pray and by faith do rest assured that vndoubtedly we haue that for which we pray Secondly we pray for forgiuenesse not for that we haue no assurance thereof but for that we desire greater assurance and more comfortable feeling of it that as forgiuenesse with God is full and perfect so the same may accordingly be sealed in our hearts Our faith being weake giueth but weake assurance and therefore we begge of God that our hearts may be enlarged that k Bernard in Annunciat ser 1. supra sect 3. the testimonie of the spirit may more freely sound vnto vs Thy sinnes are forgiuen thee Now here saith M. Bishop Good Sir do you not see how you ouerthrow your selfe And why so Forsooth if your assurance be but weake and small it is not the assurance of faith which is as great and strong as the truth of God But good Sir we haue alreadie shewed you that therein you tell vs a sencelesse and vnlikely tale The truth of God is alwaies alike not subiect to alteration neuer increased or diminished but our faith is greater and lesse somtimes hath a full and sometimes a wane and to vs the truth of God is according to our faith and according to our apprehension feeling of it Wherein we are variable and diuerse euen after the manner of Peters faith of whom S. Austine saith l August de verb. Dom. ser 13 Illum vidite Petrum qui tunc erat figura vestra modo fidit modo titubat modò immortaleÌ„ confitetur modoÌ„ timet ne moriatur Peter was the patterne of vs all sometimes he beleeueth sometimes he wauereth one while he confesseth Christ to be immortall another while he is afraid least Christ should die The poore distressed man saith in the Gospell m Mar. 9. Lord I beleeue helpe my vnbeleefe n August de verb. Dom. ser 36. Credo inquit ergò est fides Sed adiuua incredulitatem meam ergo non est plena fides He saith I beleeue therefore there is faith saith Austine helpe my vnbeleefe saith he therefore there is not yet full and perfect faith If there be true faith and yet with faith a remainder of vnbeleefe then the assurance of faith cannot be said to be as great and strong as the truth
of God yea the vntruth hereof is so palpable and grosse and contrarie to the common experience of all beleeuers as that we may iustly maruell at the wilfull absurditie of this man in the assertion of it The third reason of our praying continually for forgiuenesse of sinnes is for the obtaining of the fruit effect thereof For so long as we o 2. Cor. 5.7 walke by faith and not by sight we stil pray for the sight of that as touching which we haue now but the comfort of faith and hope We beleeue that we are redeemed both in body and soule yet still we p Rom. 8.23 sigh in our selues waiting for the adoption euen the redemption of our bodies q August in Psal 37. Gaude te redemptum sed non duÌ„ re spe securu esto Ece nim si no gemueris in spe noÌ„peruentes adrem Ioy that thou art redeemed saith Austine but not yet in reall effect in hope or as touching hope be without all doubt If thou shalt not now grone in hope thou shalt not attaine to the reall effect Thus then by praier we sigh and grone for our redemption who yet by faith beleeue that already we are redeemed So therefore albeit we beleeue that God hath forgiuen vs our sinnes yet still we pray for forgiuenesse of sinnes that that may appeare to vs which we now beleeue The Prophet Dauid giueth vs to vnderstand that r Psal 32.1 forgiuenesse of sinnes is blisse and happinesse and therefore a freedome from all misery and sorow We still liue in misery and sorow and seeme wholly strangers to all title of blisfull state Therefore being still in case as if our sinnes were not forgiuen vs we still pray for forgiuenesse of sinnes that as we haue heard so we may see and by effects may discerne and enioy the same forgiuenesse But here M. Bishop telleth vs that to pray to God to giue vs those things we are assured of by faith is as fond and friuolous as to pray him to make Christ our Lord to be his sonne or that there may be life euerlasting to his Saints in heauen of which they are in full and assured possession Which is so fond and friuolous a speech as that well we may perswade our selues that it neuer came from any wise man For matters of faith are of diuers sorts Some are already fully acted and done and those we onely beleeue we do not pray for them as the creation of the world the birth and death and resurrection of Christ and other such like Other some are beleeued as designed and pronounced by God but not yet fully acted and effected to vs which we so beleeue as that still we pray for them till they be effected praier being nothing else but Å¿ August de verb. Dom. ser 36. Ostendit fideÌ„ fontem â—sse orationuâ—â—eâ— posse â—re ruâ—uÌ„ vb caput aquae siccatur the streame or riuer of faith an issue of the desire of that which ioyfully we beleeue A notable example whereof we see in Dauid who when God had sent Nathan to him to certifie him that he would stablish the kingdome for euer in his house posterity albeit he beleeued ioyfully accepted the tidings hereof yet forbeareth not therfore to pray that it might be so t 2. Sam. 7.25 Now therefore saith he confirme for euer the word that thou hast spoken concerning thy seruant and his house and do as thou hast sayd For thou O Lord of hosts hast reuealed vnto thy seruant saying I will build thee an house therefore hath thy seruant bene bold to pray this prayer vnto thee Therefore now let it please thee to blesse the house of thy seruant that it may continue for euer before thee for thou O Lord God hast spoken it Where we plainely see him praying vnto God that that might be whereof he was assured by faith vpon the promise of God that so it should be and not onely so but did therefore pray because God had reuealed vnto him that it should be so And do we not thinke that Dauid beleeued the word spoken to him from God by the same Prophet when he had admonished him of his grieuous trespasse and he repented u 2. Sam. 12.13 The Lord hath taken away thy sinne and yet afterwards he prayeth x Psal 51.1 Haue mercy vpon me O God after thy great goodnesse according to the multitude of thy mercies do away mine offences Our Sauiour Christ beleeued that his y Ioh. 10 28. sheepe shall neuer perish and therefore that the Father would keepe them and none should take them out of his hands and yet he prayeth z Cap. 17.11 Holy Father keepe them in thy name euen them whom thou hast giuen me He was assured by faith that God would deliuer him from death a Psal 16.10 that he would not leaue his soule in hell nor suffer his holy one to see corruption yet b Heb. 5 7. in the dayes of his flesh did offer vp supplications with strong crying and teares to him that was able to saue him from death and was also heard in that which he feared He was assured by faith that God would glorifie him yet he prayeth c Ioh. 17.5 Now glorifie me O Father with thine owne selfe The Apostle S. Paul was assured by faith that d 2. Tim. 4.18 the Lord would deliuer him from euery euill worke and preserue him vnto his heauenly kingdome yet he ceased not to pray Leade vs not into temptation but deliuer vs from euill We beleeue by faith and are assured that Christs kingdome shall come yet we daily pray Let thy kingdome come Thus therefore albeit by faith in the promise of God we now rest assured of the remission of sinnes yet because it is not yet reuealed we still pray Forgiue vs our trespasses that we may enioy by realitie and possession what we beleeue we alreadie haue in Gods affection Now albeit these three arguments hitherto be idle and vaine conceits yet for conclusion he commendeth them for substantiall and sufficient to assure euerie good Christian that he well may hope for Saluation doing his duty but may not without great presumption assure him of it by faith But it hath bene alreadie shewed that doing of dutie can yeeld vs neither faith nor hope truely so called because we come so short of the doing of it Therefore Hierome rightly saith that e Hieron in Esa lib. 17. cap. 64. Si consideremuâ— merita nostra desperanduÌ„ est if we consider our owne merites we must needs desfaire But God would haue f August in Psal 88. Non secundum merita nostra sed secunduÌ„ illâ—us mi sericordiam firma est promissio the promise to be sure not according to our merites but according to his mercie He would haue it to depend vpon his promise and his oath g Heb. 6.18 that by two immutable things wherein it
faithfull an assurance of Saluation be it by faith be it by charitie let not that here be the question Is there to the faithfull by S. Austines iudgement any assurance of Saluation He could not tell how directly to denie it and yet with a Romish and impudent face passeth it ouer as if there were no such thing The onely shift that he insinuateth is this that this assurance spoken of by S. Austine is by charity and not by faith But what then is there assurance by charitie No such matter for he hath told vs before that charitie is seated in the e Sect. 6. darke corners of the will and we cannot tell whether we haue it or not And so whereas the Apostle and by him S. Austine say that we know that we are translated from death to life because we loue the brethren he contrariwise saith We cannot know that we are translated from death to life because we cannot know that we loue the brethren in both points absolutely contradicting both the one and the other But to his foolish question I answer him that the affirming of the assurance of faith is no deniall of the meanes and helps from which it gathereth and increaseth this assurance Faith giueth assurance of Saluation by the word of God not onely by apprehending the promises of life Saluation but also by obseruing such marks and tokens as the word of God setteth down to describe thē to whom this Saluation doth appertaine which whē a man findeth in himselfe his faith thereby giueth him the cōfort of Saluation because it beleeueth that which the word of God hath deliuered concerning them in whom those signes marks are found Therfore it doth not only looke to that which Christ saith that f Iohn 3.16 whosoeuer beleeueth shal haue euerlasting life but because Christ also saith g Iohn 8.47 He that is of God heareth Gods word therfore the faithfull man delighting in the word of God beleeueth concerning himselfe that he is of God Because the Apostle saith h Rom. 10.13 Euery one that calleth vpon the name of the Lord shall be saued therfore the faithfull man vnfainedly calling vpon the name of the Lord beleeueth of himself that he shal be saued And so whereas S. Iohn saith that we know that we are translated frō death to life because we loue the brethren it is our faith whereby we take this knowledge that we are translated from death to life because we loue the brethren for how should we know it but that our faith beleeueth that which the word of God hath taught vs in that behalfe How idlely then doth he argue that we need not seeke for charity for assurance of Saluation if we be assured thereof by faith when charity it selfe is appointed for a helpe of that assurance which we haue by faith when from charity it is in some part that faith by the word of God conceiueth a reason of that assurance But by his answers to these places the Reader may esteeme of his wilfulnesse in all the rest How miserable is the case of those men who being so fast bound with the bonds of truth as that they know not which way to stirre yet haue no heart nor conscience to giue assent to that which they are no way able to resist 15. W. BISHOP Sup. 5. cap. Mat. The next Author he citeth is S. Hylarie in these words The Kingdome of heauen which our Lord professed to be in himselfe his wil is that it be hoped for without any doubtfulnesse of vncertaine will at all is an addition otherwise there is no iustification by faith if faith it selfe be made doubtfull First he faith but as we say that the Kingdome of heauen is to be hoped for without any doubtfulnesse for we professe Certaintie of hope and denie onely Certaintie of faith as M. Perkins confesseth before And as for faith we say with him also it is not doubtfull but very certaine What maketh this to the purpose that a man must beleeue his owne Saluation when S. Hilary speaketh there of faith of the resurrection of the dead His last Author is S. Bernard Who is the iust man Epist 107. but he that being loued of God loues him againe which comes not to passe but by the spirit reuealing by faith the eternall promise of God of his Saluation to come which reuelation is nothing else but the infusion of spirituall grace by which the deeds of the flesh are mortified the man is prepared to the kingdome of heauen together receiuing in one spirit that whereby he may presume that he is loued and loues againe Note that he saith the reuelation of the spirit to be nothing else but the infusion of spirituall graces and comfort whereby a man hath some feeling of Gods goodnesse towards him by which he saith he may presume but not beleeue certainly that he is loued of God But let S. Bernard in the same place interpret himselfe there he speaketh thus as I cited once before It is giuen to men to tast before hand somewhat of the blisse to come c. Of the which knowledge of our selues now in part perceiued a man doth in the meane season glory in hope but not yet in securitie His opinion then is expresly that for all the reuelations of the spirit made by faith vnto vs we are not assured for Certaintie of our Saluation but feele great ioy through the hope we haue hereafter to receiue it R. ABBOT The words of Hilarie are very plaine that a Hilar. in Mat. cap. 5. Regnum coelorum vult Dominus sine aliquae incertae voluntatis ambiguitate sperari alioqum iustificatio ex fide nulla est si fides ipsa sit ambigua without doubting we are to hope for the kingdome of heauen and that it is the will of Christ that we do so Whereof he addeth a reason Otherwise there is no iustification by faith if faith it selfe become doubtfull which if we will accommodate to that that goeth before it must import thus much that we cannot by our faith be iustified to the obtaining of the kingdome of heauen if we do not vndoubtedly beleeue to obtaine the same M. Bishop answereth first that Hilarie saith but as they say No doth Why do they say that without doubting we must hope for the kingdome of heauen He saith yea but forgetting the prouerb that a liar must beare a braine For in the leafe b Sect. 10. before he hath set it downe for a principle confirmed as he saith by aboue an hundred texts of holy writ that the faithfull must stand in feare of their owne Saluation There cannot be certaine and vndoubted hope where there is a necessitie of feare If a man must stand in feare then can he not hope without doubt Thus he knoweth not what he saith nor what to say We must feare and we must not feare we must doubt and we must not doubt there is Certaintie and
burthen which notwithstanding being recouered and fully cured he can beare with ease so it is not possible for vs so long as we are compassed about with corruption and frailtie to obserue and keep the law and righteousnesse thereof which yet being deliuered from all bondage of corruption and sinne we shall easily attaine vnto His second shift is as absurd as the former that though we cannot keepe our selues from veniall offences yet we may fulfill the law because it is not broken but by mortall sinnes But the law it selfe saith e Gal. 3.10 Cursed is euery one that continueth not in all things that are written in the booke of the law to do them Therefore concerning all sinnes the sentence of the Apostle must stand good that f Rom. 6.23 the wages of sinne is death So our Sauiour Christ testifieth g Mat. 5.19 He that breaketh one of the least of these commandements and teacheth men so he shall be called the least in the kingdome of heauen that is saith S. Austin h August in Ioan. tract 122. Consequens est vt qui minimus est in regno coelâ—rum non intrâ—t in regnum coelâ—rum he shall not enter into the kingdome of heauen But we will demand of M. Bishop are those veniall sinnes forbidden by the law or not If they be not forbidden then they are no sinnes for i Rom. 4 15. where there is no law there is no trespasse and k Aug. de pece mer. rem lib. 2 cap. 16. Neque peccatum erit si quid erit si non diuiuitùs â—ubeatur vt non sit sinne shall be no sinne if God do not forbid the being of it But if they be forbidden how doth he say that to do them is no transgression of the law for what is it but a transgression of the law to do that which the law forbiddeth to be done The Apostle saith that l Rom. 3.20 by the law cometh the knowledge of sinne Veniall sinnes then by the law are knowne to be sinnes how are they knowne to be sinnes by the law but that they violate the reason and purport of the law But let S. Iohn here stop M. Bishops mouth m 1. Ioh. 3.4 Whosoeuer committeth sinne transgresseth also the law for sinne is the transgression of the law Veniall sinne as he tearmeth it is sinne therefore veniall sinne is the transgression of the law he therefore that committeth onely those which he calleth veniall sinnes cannot be said to fulfill the lawe 42. W. BISHOP Lastly it may be obiected that the way to heauen is streight and the gate narrow which is so true that it seemeth vnpossible to be kept by flesh and bloud but that which is impossible to men of themselues is made possible and easie too by the grace of God which made Saint Paule to say Phil. 4. Psal 118. I can do all things in him that strengtheneth and comforteth me and the Prophet Dauid After thou O Lord hadst dilated my heart and with thy grace set it at liberty I did runne the wayes of thy commandements that is I did readily and willingly performe them Of the louing of God with all our heart c. shall be treated in the question of the perfection of iustice R. ABBOT Here M. Bishop maketh the commandements of God not only possible but possible and easie too But I answer him againe as Hierome did the Pelagian hereticke a Hier. ad Ctefiphont Facilia dicis Dei esse mandata tamen nullum proferre potes qui vniuersa compleuerit Responde mihi facilia sunt an difficilia si facilia profer quis impleuerit cur Dominus in Euangelio Intrate inquit per angustam portam sin autem difficilia cur ausus es dicere facilia esse Dei mandata quae nullus impleuerit Thou sayest the commandements of God are easie but yet thou bringest foorth no man that hath fulfilled them all Tell me saith he are they easie or are they hard to be done If they be easie shew vs who hath fulfilled them and why our Sauiour saith in the Gospell Enter in at the straite gate But if they be hard why doest thou dare to say that the commaundements of God are easie which no man hath fulfilled Thus Hierome plainly excepteth against his answer to those words of Christ for they to whom Christ speaketh those words were and are men endued with the grace of God and yet he giueth them to vnderstand that the gate of life shall be strait and narrow vnto them Therefore S. Austine saith that b Aug. de praedest grat ca. 9 Arduum est virtutis iter quanquaÌ„ adiuuaÌ„te gratia Dei non sine labore gradiendum the way of vertue is hard and though the grace of God do helpe yet is not to be traueled without labour and paines Now if it be so hard a matter and so full of trauaile and paines to compasse that c Jdem cont 2. epist Pelag lib. 3. ca. 7. Ista parua iustitia Et epist 200. Iustitia nondum coÌ„summata small and vnperfect righteousnesse which here we haue is it an easie matter with M. Bishop to atchieue that absolute and perfect righteousnesse that is described in the law Some helpe he thinketh to haue in that the Apostle saith d Phil. 4.13 I am able to do all things in Christ or by the helpe of Christ that strengtheneth me But the Apostle himselfe excludeth him from that helpe in that he so plainly testifieth of himselfe that he could not finde how to performe the good that he would as we haue seene before yea telleth vs that though the spirit be in vs lusting against the flesh yet by reason of the e Gal. 5.17 flesh lusting against the spirit we cannot do the things that we would He that could do all things yet could not repell the f 2. Cor. 12.7 buffeting Angell of Satan by whom he was greeuously afflicted nor was thought able to withstand the temptations of pride and vaine glory vpon the abundance of his reuelations as appeareth in that this sting of Satan was occasioned to bridle him therefrom The place it selfe plainly sheweth the meaning of it selfe that he was enabled to all things that is to the enduring of all things that coÌ„cerned him in the seruice that he had in hand that neither abounding nor wanting neither fulnesse nor hunger should hinder him froÌ„ going on therein for the preaching testifying of the Gospel for enlarging coÌ„firming of the Church of Christ accordingly as elsewhere he saith g 2. Tim. 2.10 I suffer all things for the elects sake But the restraint that Bernard vseth is not to be omitted h Bernard de dilig Deo In illo omma potest quae tamen possâ— prosit He is able to do all things that is all which it is behoouefull that he be able to do Now what is behoouefull it is not for
in this better state are we not still bound to performe that which God commaundeth doth our high aduauncement to be the children of God take away the obligation of our dutie towards God If it doe not so and surely we are so farre from opinion of taking it away as that rather it doth increase it then what shall become of Maister Bishops answer We were bound before to the keeping of Gods commaundements and we continue bound still what merit can there be more now in the doing of them then there was before What Maister Bishop did our Sauiour meane that by our natiue condition we were to say We are vnprofitable seruants we haue done but our dutie and did he meane that in our better condition of grace in Christ we are not to say so See gentle Reader this is one of them who take vpon them to be the onely Maisters of the world and as if all learning and truth were locked vp in their Schooles But had he not so much reason as to consider that Christ taught his Disciples this lesson when they were now partakers of that better state In this betternesse of condition and estate Christ teacheth them that when they haue done all that is commaunded they should say Wee are vnprofitable seruants yea and by the comparison precedent setteth them foorth still in condition of seruants vnto God and sheweth that they cannot of dutie expect so much as thankes for all that they haue done Doth a man thanke his seruant because he doth that which was commaunded him I trow not So likewise ye when ye haue done all say we are vnprofitable seruants c. As if hee should say Because you are seruants learne you to conceiue in like sort of your seruice Now Maister Bishop hauing set downe that goodly commentarie addeth And this is Saint Ambrose his exposition vpon the place But why doth he not set downe the words of Ambrose why doth he seeke to steale away onely with setting downe his name Let Saint Ambrose himselfe speake and hee saith to his purpose not one word nay he speaketh against him i Ambros in Luc. lib. 8. cap. 17. Nemo in operibus glorietur quia iure Domino debemus obsequium Agnosce te esse seruum plurimis obsequijs defaeneratum Non te praeferas quia filius Dei diceris agnoscenda gratia sed non ignoranda natura neque te iactes si benè sâ—ruisti quod facere debuisti Let no man reioice saith he or glorie in workes because by right wee owe dutie to the Lord. Acknowledge thy selfe to be a seruant that art indebted in manifold seruice Do not set vp thy selfe for that thou art called the childe of God thou art to acknowledge grace but not to be ignorant of nature and doe not vaunt thy selfe that thou hast serued well vvhich thou wast bound to doe In which words he giueth plainely to vnderstand that our natiue condition of seruice continueth still and is not taken away by the state of the grace of God and that we are still to remember that we do but out duty we do but what we are bound to do in all that we can do Now further he alledgeth Chrysostome but where is the place We doubt him to be as false in Chrysostome as he was in Ambrose and yet in that which he citeth what is there for merit or what against debt and duty of seruice vnto God Chrysostome taketh it for wholsome counsell for vs to say that we be vnprofitable seruants least pride destroy our good workes But what was it Chrysostomes minde that we should say so and not thinke so Did he meane that by lying we should auoide pride S. Austine well asketh the question k Aug. de verb. Apost ser 25. Propter humilitateÌ„ ergò mentiris Wilt thou then lye to shew humility S. Bernard hauing cited those words of Christ addeth thus l Berna de tripl custod Sed hoc inquies propter humilitateÌ„ monuit esse dicenduÌ„ Planè propter humilitatem sed nunquid coÌ„tra veritatem But thou wilt say that Christ hath taught so to say for humilities sake True saith he it was for humility indeede but what against truth What Chrysostome conceiued of the words it may appeare when he saith m Chrysost ad pop Antioch hom 53. Omnia quae facimus aginius debitum implentes Propterea ipse dicebat c. All that we do we do as fulfilling duty therefore Christ said When ye haue done all say We are vnprofitable seruants c. In another place he gathereth thereof that n Idem de paenitent Qui omnia faciunt parua fecisse computabuntur they which haue done all shall be reckoned to haue done but little and againe that Christ thereby commandeth vs o IdeÌ„ de paenit confess Obliuionâ— tradere bona opera to forget our good workes namely as not woorth the remembrance and reckoning of howsoeuer God in fauour mercy do accept them But most directly he speaketh to our purpose where hauing set downe the words before alledged p Chrysost ad Coloss hom 2. Supra sect 2. No man sheweth such conuersation of life as that he can be worthy of the Kingdome c. he addeth Wherefore Christ saith When ye haue done all say We are vnprofitable seruants c. This is it then that our Sauiour Christ would signifie in those words that a man by doing whatsoeuer he can do cannot attaine to be worthy of the Kingdome of Christ but that it is to vs altogether the gift of God To which purpose Marke the auncient Hermite notably applieth the same words q Marc. Heremit li. de bis qui se putant operib iustificari Dominus totius legis debitores nos esse iudicari volens filioruÌ„ adoptionem proptio sanguine nobis gratuitò datam inquit Cùm omnia feceritis c. Proptereà regnum coeloruÌ„ non est merces eperuÌ„ sed gratia Domini fiâ—clilus seruis praeparaâ—a Our Lord saith he willing to shew that we are debtors of the whole law and that the adoption of children is freely giuen to vs by his bloud saith when ye haue done all things that are commanded you say we are vnprofitable seruants c. Therefore the Kingdome of heauen is not the reward or wages of workes but it is the grace or gift of God prepared for his faithfull seruants On euery side therefore those words of Christ are taken to import somewhat against merit and woorth yet M. Bishop by meanes that his minion of Rome hath hoodwinked his eies cannot see so much but he is still doting vpon that which he can no where finde Which the more plainly to shew he citeth Bede for another construction of these words of Christ that therefore we are to account our selues vnprofitable seruants because of all that we do there ariseth no profit to God but why did he leaue out that which Bede there addeth as
giuing to vnderstand that that former was not the whole meaning of Christes words r Beda in Luc. cap. 17. We are vnprofitable seruants because the sufferings of this time are not worthy of the glory to come as in another place which crowneth thee in mercy and compassion He saith not in thy merits because by whose mercy we are preuented that we may humbly serue him by his gift we are crowned to reigne with him What M. Bishop no more faith no more trust in you do you alledge Authors when they condemne your doctrine euen in the places whence you cite them Leaue of leaue of Act. 26.14 it is hard for you to kicke against the prickes You fight against the Gospell of Christ against the truth of God and do not you doubt but it will preuaile against you and the conquest thereof shall be your vtter confusion if you hold on your course 5. W. BISHOP And thus we fall vpon the third property of M. Perkins meritorious worke which is That it be done to the profit of another and say that albeit God in himselfe receiue no profit by our workes yet doth he in the administration of his holy common-weale the Church wherein good mens seruices do much pleasure him And in this sence it is said of S. Paul That by cleansing our selues from wicked workes 2. Tim. 2. Math. 5. we shall become vessels sanctified and profitable vnto our Lord. Againe God is glorified by our good workes That seeing your good workes they may glorifie your Father which is in heauen Finally God doth reioyce at the recouerie of his lost children Ioh. 15. ver 8. Luk. 15. If then good men trauailing painfully in Gods Vineyard do yeeld him outwardly both honour ioy and commoditie that may suffice to make their worke meritorious R. ABBOT As touching this condition we contend not with Maister Bishop concerning his exposition thereof Merit must be done by the will and for the vse and behoofe of him at whose hands it must merit So Christes obedience by the will of the Father to the praise of the glory of his grace did merit and deserue at his Fathers hands in our behalfe Onely it is to be added that it must fully satisfie the vse and behoofe whereto it is intended and not faile in any point thereof Now because a Aug. Euâ—hirid cap. 64. Sic spiritu Dei extitantur vt etiam spiritu suo c. tanquaÌ„ filij hominuÌ„ quibusdaÌ„ motibus humanis deficiant ad seipses c. the children of God are so moued by the spirit of God as that by their owne spirit as the sonnes of men through humane motions and affections they sometimes faile and fall backe to themselues and therefore do not so entirely and perfectly serue the vses of the Lord to yeeld either glory to God or loue to their brethren as they ought to do therefore neither do they attaine to this condition of merit nor can in any sort bind God to repay them for that broken seruice that they haue done nay if he would call matters to strict reckoning and account he hath rather occasion of quarell against them for disgracing and defiling the works that he hath wrought in them 6. W. BISHOP M. Perkins fourth property is That the worke and reward be equall in proportion If he vnderstand Arithmeticall proportion that is that they be equall in quantity to wit the one to be as great or of as long continuance as the other then we denie this kinde of equality to be requisite to merit there is another sort of proportion called by the Philosopher 5. Ethic. Geometricall and the equality of that is taken by a reasonable correspondence of the one vnto the other as when a good office is giuen vnto a Citizen of desart it may be that the honour and commodity of the office is farre greater then was the merit of the man yet he being as well able to discharge it as another and hauing better deserued it is holden in true iustice worthie of it In like manner in a game where maisteries are tried the prize is giuen vnto him that doth best not because the value of the reward is iust as much woorth as that act of the man who winneth it but for that such actiuitie is esteemed woorthy of such a recompence Now the crowne of heauenly glory is likened by Saint Pule vnto a Garland in a game where he saith 1. Cor. 9. 2. Tim. 2. That we all runne but one carieth away the prize And he that striueth for the maisterie is not crowned vnlesse he striue lawfully It is also resembled vnto places of honour Math. 25. Ioh. 14. I will place thee ouer much And I go to prouide you places Grace is also in many places of Scripture compared to seede Math. 13. 1. Ioh. 3. For the seed of God tarieth in him But a little seed cast into good ground and well manured bringeth forth abundance of corne Briefly then such equality as there is betweene the well deseruing subiect and the office betweene him that striueth lawfully and the crowne betweene the seede and the corne is betweene the reward of heauen and the merit of a true seruant of God And thus much of M. Perkins first Argument more indeede to explicate the nature and condition of merit then that his reason nakedly proposed did require it R. ABBOT The proportion that maketh merit or desert must be Arithmeticall wherein the worke must fully equall the reward though not in greatnesse and continuance yet in value and woorth If the one in that sort do not counterpoise the other the one cannot be said to be deserued by the other But there is no proportion at all either Arithmeticall or Geometricall betwixt that that is finite and that that is infinite therefore none at all betwixt the worke of man and the reward of heauen the one being euery way finite the other in continuance infinite So then Maister Bishops Geometricall proportion and reasonable correspondence is excluded also because a Fulgent ad Monim lib. 1. TantuÌ„ ibi graetia diuinae retributionis exuberat vt inceparabiliter atque ineffabiliter omne merituÌ„ quamuis bonae ex Deo datae humanae voluntatis operationis excedat the grace or gift of Gods reward as Fulgentius saith doth so much there abound as that incomparably and vnspeakeably it exceedeth all the merit of the will and worke of man albeit it be good and giuen vnto him of God There is no reasonable correspondence where the one incomparably and vnspeakeably exceedeth all the merit and desert of the other The same is imported by Saint Bernard who hauing said that mens merits are not such as that life eternall is due vnto theÌ„ of right giueth reason therof beside that that I mentioned before b Ber. in Annunciat Ser. 1. Quid sunt omnia merita ad tantaÌ„ gloriam For what are all merits to so great
blindly proposed by M. Perkins I will confirme the first with such texts of holy Writ as specifie plainly our good workes to be the cause of eternall life Mat. 25. Come vnto me ye blessed of my Father possesse a kingdom prepared for you And why so For when I was hungry ye gaue me meat so forth the like is in the same chapter of the seruants who employed all their talents for their Lord said vnto them Because you haue bene faithfull in few things I will place you ouer many And many such like where good workes done by the parties themselues are expresly said to be the very cause why God rewarded them with the kingdome of heauen Therefore he must needes be holden for a very wrangler that doth seek to peruert such euident speeches and would make the simple beleeue that the cause there formally specified is not to be taken for the cause but doth onely signifie an order of things But if any desire besides the euidence of the text to see how the auncient Fathers take it let him reade S. Augustine In Psal 40. where he thus briefly handleth this text Come ye blessed of my Father receiue what shall we receiue a kingdome for what cause because I was hungrie you gaue me meate c. Of the reall imputation of Christs merits there was no tidings in those daies and that iudicious Doctor found that good works was the cause of receiuing the kingdom of heaueÌ„ R. ABBOT M. Bishop to helpe the former argument addeth some texts of holy writ which specifie plainely as he saith our good workes to be the cause of eternall life To this purpose he alledgeth the words of Christ as touching the last iudgement a Mat. 25.34 Come ye blessed of my Father possesse or rather b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inherite ye the kingdome prepared for you before the foundations of the world for I was hungry and ye gaue me meate c. Where the very place it selfe disproueth that that he intendeth to proue by it for by that that he saith Inherit ye the kingdome it is plainely gathered which S. Ambrose thence affirmeth c Ambros de abitis Theodosij Tanquam possessionem haereditariam recipimus ea quae promissa sunt â—â—bis We receiue as a possession of inheritance those things that are promised vnto vs. And if we receiue the kingdome by way of inheritance then it is not by merit as hath alreadie bene declared Againe when he saith prepared for you from the foundations of the world euen as S. Paule saith d Eph. 1.4 God hath chosen vs in Christ before the foundations of the world he sheweth that the kingdome was prepared for them that inherite it before they had any works and therfore to reason in the same maner as the Apostle doth e Rom. 9.11 not by workes but by the grace and mercie of him that calleth it is said Come ye blessed inherit the kingdome c. For to say that God f August contra Iulian. Pelag. li. 5 cap 3. Ne fortè ante constitutionem mundi ex operibus praecognitis putarentur electi seâ—utus est adiunxit si autem gratia c. vide Epist. 105. prepared the kingdome for them vpon foresight of their workes is the heresie of the Pelagians long agone condemned It must needes be therefore that it was prepared for them without respect of works and that their workes are alledged not as the proper cause fot which the kingdome is giuen vnto theÌ„ but as signes and tokens that they are they for whom it is prepared euen as before we heard out of S. Bernard that g Bernard de grat lib arb Occultae praedestinationis indicia futurae foelicitatis praesagia via regni noâ— causa regnandi they are tokens of our predestination foretokens of our future happinesse the way to the kingdome not the cause of our obtaining it No more can be argued out of the other place Reward we find there but Merit we find none neither can the one of these be euicted by the other It onely sheweth how God graceth his faithfull seruants by assigning vnto them vnder the name of reward that which indeed he otherwise freely bestoweth vpon them A most cleare example whereof we ha◠〈◊〉 our father Abraham to whome God made at first an absolute promise that he would h Gen. 12.2.3 make of him a great nation and would blesse him and in him all nations of the earth should be blessed and yet afterwards vpon the triall that he made of him for the offering of his sonne Isaac taketh occasion to renew the promise as if he would do it for his obedience therein i Cap. 22.16 Because thou hast done this thing and hast not spared thine onely sonne therefore will I surely blesse thee and I will multiply thy seede after thee c. and in thee shall all nations of the earth be blessed because thou hast obeied my voice The blessing was assured to Abraham infallibly by the former absolute promise of God k Prosper de vocat gent. lib. 1. cap. 3. Sine conditio ne promisit sine lege dâ—nauit without any caution or condition as Prosper well saith but he would haue Abraham to take knowledge by occasion of that that he had done that the promise before freely made should inuiolably without any impeachment stand good vnto him Euen so God from our works taketh occasion of the renewing of his promises thereto for our assurance tieth the performance therof vnder the name of reward when as the true cause of all is his mercy in Iesus Christ by whom onely it is that the worke is accepted in his sight Now if God vouchsafe to honour vs let not vs thereby take occasion to dishonour him or chalenge proudly to our merits that for which we should sing praise onely to his mercy Neither do we herein wrangle or peruert the Scripture but finding by the Scripture that God hath chosen and called vs l Ephe. 1.6 that we should be to the praise of the glory of his grace m Aug. cont Pelag Celest lib. 2. cap. 24. NoÌ„ enim Dei gratia gratia erit vllo modo nisi fuerit gratuita omni modo which is not grace in any sort except it be free in euery sort we endeuour that this glory may be yeelded entirely vnto God and that to this end it may alwaies be acknowledged that n Rom. 6.23 eternal life is the gift of God through Iesus Christ our Lord. Now whereas he alledgeth S. Austin to his purpose he abuseth S. Austin as he is wont to do who questioneth not any cause in the place by him cited but vsing the words Come ye blessed of my Father receiue ye a Kingdome goeth on hereupon to demaund not as Maister Bishop saith For what cause but o Aug. in Psal 49. Quid percipite Regnum Pro quare
constant confession of vs all which M. Bishop seemeth to apprehend as casually or forcedly spoken by M. Perkins that eternall life is a due debt to the righteous and faithfull yet with that exception still which he thinketh M. Perkins added as hauing ouershot himselfe because his ignorance conceiueth not how these two stand together not for any desert of theirs but only for his promise sake as hath bene declared sufficiently b Sect. 17. before in defending the answer to the third obiection But as touching the place here handled he shall find S. Bernard expounding this crowne of iustice in the same sort as we do c Bernard de grâ—t lib. arb Est ergo quam Pâ—ulus expectat corona iustitiae sed iustitiae Dei non suae Iustum est quippe vt reddâ—t quod debet debet auteÌ„ quod pollicitus est Et haec est iustitia de qua praesumit Apostolus promissio Dei It is a crowne of iustice saith he which Paul expecteth but of Gods iustice not his owne For it is iust that God pay what he oweth and he oweth that which he hath promised And this is the iustice of which the Apostle presumeth euen the promise of God Albeit it is true also that mans iustice is crowned that in that respect also it is a crowne of righteousnes who maketh question therof but still it is true that it is not due to mans righteousnesse by merite and desert but is tied to it onely by the promise and grace of God And thus doth the Apostle reckon his good seruice for which the iust Iudge would render a crowne of iustice not as pleading his desert thereof but knowing that God hath promised such reward to such seruice He alledgeth to the contrary the examples of them that were called into the vineyard and of the other that receiued the talents but of them he hath before receiued answer All his error is that he cannot conceiue worke and reward but that it must necessarily imply merite and desert which notwithstanding children can distinguish because great reward by fauour may be giuen when the worke is in no sort to be thought worthy of it As for the place of Austine which he produceth it giueth him no succor We find there worke and reward I haue fought a good fight c. the worke There is layd vp for me a crowne of iustice the reward but we do not finde that the reward is deserued by the worke we do not find that by vertue of merite the iustice of God any way standeth bound vnto him Nay in the same sermon S. Austin saith d Augus lib. 50 homil 14 Da veniam Apostole propria tua non noui nisi mala Cùm ergo Deus coronat merita tua nihil coronat nisi dona sua Pardon me Apostle I know nothing of thine owne but euill therefore when he crowneth thy merits he crowneth nothing but his owne gifts His collection from the place is already answered that by the promise the reward is yeelded to the worke In the other place there is nothing more then in that I haue spoken of and hath full answer by the same exception Onely I will remember M. Bishop that by S. Austins doctrine there can no merite be pleaded on our behalfe because all our good workes come from grace on Gods behalfe so that therefore the crowne is but grace for grace and a latter mercy added as the consequent of a former mercie And this S. Austin noteth concerning this very place of S. Paul here debated e Idem in Psal 102. Reddet mihò Dominus c. Quare Quia bonum certamen certauâ— c. Vnde certasti c. Non ego autem sed gratia Dei mecum Ergo quòd coronarâ—â— illâ—us mesericordia coronaris Nusquam sis superbus semper lauda dominum The Lord will render vnto me a crowne of righteousnes Why because I haue fought a good fight c. But whence hast thou fought a good fight c. Yea not I but the grace of God with me Then it is by his mercie that thou art crowned Be no where proud but alwayes praise the Lord. In a word he saith againe as before we haue seene that f Idem de grat lib. arb cap 7. NoÌ„ coronat Deus merita tua tanquaÌ„ merita tua sed tanquam dona suae God crowneth our merits not as our merits but as his owne gifts and if they go not vnder account of our merits in heauen why are they so earnestly pleaded for as ours here vpon the earth 21. W. BISHOP And that the Reader may vnderstand that not onely S. Augustine doth so confidently teach this doctrine of merites which M. Perkins blushed not to terme the inuention of Satan I will fold vp this question with some testimonies of the most auncient and best Authors S. Ignatius the Apostles auditor saith Epist ad Roman Giue me leaue to become the food of beasts that I may by that meanes merit and win God Iustine a glorious Martyr of the next age hath these words Apolog. 2. ante med speaking in the name of all Christians We think that men who by works haue shewed themselues worthy of the will and counsell of God shal by their merits liue and raigne with him free from all corruption and perturbation S. Irenaeus saith Lib. 4. cont hâ—res cap. 72. We esteeme that crowne to be precious which is gotten by combat and suffering for Gods sake S. Basil All we that walk the way of the Gospel as merchants do Ora in initium prou Lib. de Spir. sancto cap. 24. buy and get the possession of heauenly things by the workes of the commaundements A man is saued by workes of iustice S. Cyprian If the day of our returne shall find vs vnloden swift Serm. de eleemos in fine and running in the race of works our Lord wil not faile to reward our merits He will giue for workes to those that winne in peace a white crowne and for martyrdome in persecution he wil redouble vnto them a purple crowne S. Hilary Can. 5. in Math. The kingdome of heauen is the hire and reward of them that liue well and perfectly Lib 1. de Offic. c. 25. S. Ambrose It is euident that there remaineth after this life either reward for merits or punishment S. Hierome Now after baptisme it appertaineth to our trauels according vnto the diuersitie of vertue to prepare for vs different rewards Ser. 68 in Cant. S. Bernard Prouide that thou haue merits for the want of them is a pernicious pouertie Briefly that this was the vniuersall doctrine of all good Christians aboue a thousand yeares past is declared in the Councell of Arausicane Reward is debt vnto good workes if they be done Câ—â— 18. but grace which was not debt goeth before that they may be done These testimonies of the most auncient and best learned
because we account not Cyprians writings as canonicall but consider them by the Canonicall Scriptures and what therein agreeth to the authoritie of holy Scripture we receiue it with his praise but what agreeth not by his leaue we refuse it Albeit because we find Cyprian elsewhere acknowledging in the name of all the faithfull that p Cyprian de orat Dom. Ipsum habemus apud PatreÌ„ AduocatuÌ„ pro peccatis nostris we haue Christ with the Father to be the Aduocate for our sinnes thereby confessing the effect of Christs redemption to be extended to the whole course of our life we dare not conceiue howsoeuer his words be very harsh that his meaning was so bad as thereby it may seeme to be And to iustifie himself to conceiue no otherwise but that the washing and cleansing of vs from our sinnes amidst all our almes and deuotions consisteth not in that which we do but in the bloud of Christ he saith in another place c Idem ser de ablut pedum Clementissime magister quoties ego doctrinae tuae transgressus sum regulas quoties edicta tua Domine sancte contempsi cùm diceres mihi Reuertere non sum reuersus cùm minareris non timâ—â— cùm bonus esses lenis exasperans fui Vltra septuagies septies in coelum coram te peccaui Quis tot sordes abluet quiâ— abradet stercora coÌ„globata Quicquid dicat Petrus necesse est vt ipse nos abluas neque enim lauare nos possumus sed in omnibus quae agimus indulgentiae tuae lauacro indigemus c. Apud te fons vitae est et miserationum quae à seculo sunâ— profunditas infinita abluisti nos baptismo lauasti sanguine tuo semper lauas quotidiana peccata donando O mercifull Lord how often haue I transgressed the rules of thy doctrine how often O holy Lord haue I despised thy commaundements and when thou saidst vnto me Returne I haue not returned when thou threatnedst I feared not when thou wast good and gentle I haue prouoked thee beyond seuentie times seuen times I haue sinned against heauen and before thee Who shall wash away so much filth who shall take away the mucke that is thus growne together Let Peter say what he will in refusing to be washed we haue need that thou wash vs for we cannot wash our selues but in all things that we do we stand in need of the washing of thy pardon and mercie With thee is the well of life and the infinit depth of mercies which haue bene from euerlasting thou hast washed vs in baptisme thou hast washed vs in thy bloud thou alwayes washest vs by forgiuing our daily sinnes By these words he giueth plainly to vnderstand that he did not think the washing and cleansing of vs to consist in the merit of our almes but in the forgiuenesse of our sins He confesseth that in all that we do we stand in need of pardon and therefore cannot be imagined to thinke that any thing that we do is a satisfaction for our sinnes In the other words therefore we must conceiue his purpose to be onely to note and set forth the acts and affections of them who truly and faithfully seeke remission of their sins by the mercie of God in the bloud of Iesus Christ albeit being instant and earnest as men are wont to be to presse that that he had in hand he runneth into inconuenient phrases and speeches which otherwise stand not with the rule of Christian saith Those workes of mercie and compassion towards our brethren are the true fruites and effects the consequents and companions of that contrite and broken heart that repentance and faith to which God hath made the promise of his mercy and therfore because in the doing thereof we find mercy he so speaketh thereof as if by the works themselues we obtained that mercie when yet it is not for the workes sake that God accepteth vs but for Christs sake whom by our workes we shew that we vnfainedly seeke and do truly beleeue in him And as for the place of Scripture which he alledgeth though by error of the scribe perhaps it be that there is noted in the margent the fourth of Tobie yet these words not being found in Tobie and the words that are in Tobie being cited afterwards he therein alludeth vndoubtedly to a saying of Solomon in the Prouerbes but forcing the text and putting in almes and faith in steed of mercy and truth Which words of Solomon if a whining aduersary by instance and importunitie will vrge vpon vs to expound of the mercie and truth of man it must be read and construed according to the same meaning which is already expressed d Prou. 16.6 In mercie and truth iniquitie shall be forgiuen that is where mercy and truth are there is forgiuenesse of sinnes as to note the conditions of the persons whose sins are forgiuen not the thing by vertue whereof they are forgiuen But we haue no warrant of any other Scripture in any other meaning to tie it to our mercie and truth and therefore must vnderstand it of the mercie and truth of God of which the Prophet Dauid speaketh when hauing signified the forgiuenesse of the sinnes of Gods people and the nearnesse of his saluation to them that feare him he addeth for the cause thereof e Psal 85.10 Mercie and truth are met together Of which also the Euangelist S. Iohn saith f Iohn 1.17 Grace and truth that is mercie and truth come by Iesus Christ Thus then by mercie and truth iniquitie is forgiuen not by any merite or worke of ours not by any satisfaction that we can make but by the mercie of God truly performing the promise that he hath made of the remission of sinnes by the bloud of Iesus Christ As for the booke of Tobie noted as I said in the margent and from whence Cyprian afterwards alledgeth other words of almes deliuering from death and purging all sinne it is not of sufficient authoritie to proue vnto vs any matter of faith the auncient Church testifying of it and the rest of the same sort as Hierome and Ruffinus haue recorded that g Hieron prolog galeat Igitur sapientia Solomonis Jesu filij Sirach liber Iudith Tobias non sunt in Canone Sic Ruffin in expos Symb. they are not canonicall and S. Austine affirming that h August deciuit Dei lib. 17. ca. 20. Aduersus contradictâ—resnoÌ„ tanta firmitate proferuntur qua scripta non sunt in Canoâ—e Iudaeâ—rum the writings which are not in the Canon of the Iewes as none are but what they had written in their owne tongue are not with so great authoritie alledged in matters of question and contradiction Albeit we will not disauow those words in that meaning as I haue before expressed that almesdeeds deliuer from death and purge vs from sinne as arguments for proofe that we are deliuered from death and
that it is both lawfull and very commendable for men and women of ripe yeares and consideration hauing well tried their owne aptnesse to vow virginity if by good inspirations they be therunto inwardly called My first reason is this that which is more pleasant and gratefull vnto God may very well be vowed to him but virginity is more acceptable to God than mariage The first proposition is manifest and hath no other exception against it but that which before is confuted to wit if we be able to performe it The second is denied by them which we prooue in expresse termes out of Saint Paul * 1. Cor. 7. He that ioyneth his virgin doth well but he that ioyneth her not doth better and againe of widowes They shall be more happy by Saint Pauls iudgement if they remaine vnmarried This may be confirmed out of Esay Isa 56. Where God promiseth the Eunuch that holdeth greatly of the thing that pleaseth him that hee will giue him in his houshold and within his walles a better heritage and name then if they had bene called sons and daughters I will saith God giue them an euerlasting name And also out of the booke of Wisedom * Cap. 3. Blessed is the Eunuch which hath wrought no vnrighteousnesse c. for vnto him shall be giuen the speciall gift of faith the most acceptable portion in our Lords temple for glorious is the fruite of God Which is also plainely taught in the Reuelations * Reu. 14. where it is said that no mā could sing that song but 144000. and the cause is set downe These be they which haue not bene defiled with women for they are Virgins To these latter places M. P. answereth pag. 241. that to the Eunuch is promised a greater reward but not because of his chastitie but because he keepeth the Lords Sabboth and couenant But this is said vnaduisedly for to all others that keepe Gods commandements shall be giuen a heauenly reward but why shall they haue a better heritage and more acceptable portion then others but because of their speciall prerogatiue of chastitie M. P. then answereth otherwise here that the single life is better more happie because it is freer from common cares of this life and yeeldeth vs more bodily ease and liberty to serue God But 1200. yeares ago S. Augustine of set purpose confuted this error in sundry places of his learned Works specially in his treatise De Virginitate in these Chapters 13. 23. 24. 25. where he accounteth him no Christian that doth cōtradict Christ promising the kingdome of heauen to Eunuchs * Mat. 19. And in the 25. Chapter more vehemently exclaiming O impious blindnesse why dost thou cauill and seeke shifts why dost thou promise temporall commoditie only to the chast and continent when God saith * Esa 16. I will giue them an euerlasting name And if thou wouldest perhaps take this euerlasting for a thing of long cōtinuance I adde inculcate often repeate that it shal neuer haue end What wouldest thou more This eternall name whatsoeuer it be signifieth a certaine peculiar and excellent glorie which shall not be common to many albeit they be placed in the same kingdome c. Which in the 29. Chapter he confirmeth out of that place of the Apocalypse cited aboue in these words The rest of the faithfull shall see you and not enuie your state but ioy in it so be partaker of that in you which they haue not in themselues for the new song which is proper vnto you they cannot sing but shall heare it and be delighted with your so excellent a blessednesse but you because you shal both sing and heare it shal more happily reioyce and raigne more pleasantly Which may be also confirmed out of the Apostle in the same place where he assureth that the single life is better for the seruice of God saying that a woman vnmarried and a virgin think of the things which belong vnto our Lord how she may please God and be holy both in body and spirit And our blessed Sauiour teacheth * Math 19. That some become Eunuches for the kingdome of heauen which to be taken there properly for the reward in heauen S. Augustine with the rest of the Fathers teacheth * De virginit cap. 23. What could be spoken more truly or more perspicuously Christ saith The truth saith the wisedome of God affirmeth them to geld thēselues for the kingdome of heauen who do of a godly determination refraine from mariage And contrarily humane vanity doth contend by impious temerity that they who do so do it to auoid the necessary troubles of matrimony and that in the kingdome of heauen they shall haue no more then other men R. ABBOT M. Bishop here taketh vpon him to proue the vow of virginity to be lawfull but yet we see it is with certaine cautions conditions to be therein obserued First he wil haue them to be of ripe yeares consideration and well to try their owne aptnesse Secondly it is lawfull if by good inspirations they be thereunto inwardly called But put the case that these cautions be not obserued that some vow rashly and vnaduisedly without triall of their own aptnesse without any good inspirations calling them to it or hauing vpon some triall iudged themselues apt yet afterwards finde it otherwise what shall they do not being now able to keep that which they haue vowed Marrie let them sinke or swim let them burne till they be consumed let them be brothels and harlots and what they wil they haue vowed and they must stand to it but marry they must not As for that which he saith of good inspirations inwardly calling them it is a meere begging of the question We deny that there are any good inspirations inwardly calling to that which we are not outwardly taught by the inspired word of God The spirit word of God go iointly together and where the word giueth vs not warrant and direction for that we do they are illusions and not inspirations by which we are led Now of vowing virginity or single life the word of God hath neither precept nor example All exercises of true righteousnesse we find amongst the people of the Iewes we find amongst them all the spirituall intendments significations of their ceremoniall vowes but of this vow of single life virginity we find nothing saue only amongst their sectaries in the corruption of their state religion as namely the Pharisees who for one of their exercises of great holinesse a Epiphan haer 16. Quidā eorū cùm se exercebant praescribehant sibi decennium aut octennium aut quadriennium virginitatis continentiae vowed continencie and virginitie sometimes for ten yeeres sometimes for sixe or for foure yeeres as Epiphanius reporteth of them But yet M. Bishops argument will put the matter wholy out of doubt That saith he which is more pleasant and gratefull to God
established by cruell destruction into the Turkes hands The Church of Rome hath seene it and it is verified in her which Saint Iohn prophecied a Reuel 9.20 The remnant of the men which were not killed with these plagues repented not of the workes of their hands that they might not worship diuels and idols of gold and of siluer and of brasse and of wood and of stone which neither can see nor heare nor goe Therefore God hath giuen ouer that filthy whore to all abhomination and vncleannesse both spirituall and corporall and will in due time performe that which he hath foretold concerning a perpetuall desolation to befall vnto her As for Xenaias or Xenias the Persian if he were otherwise faultie he was iustly for that to beare his iudgement but in oppugning the worshipping of Images if he did so he did the part of a iust and faithfull man I referre the Reader to that before hath bene said concerning him in b Sect. 12. answer of the Epistle to the King But now that Maister Bishop hath thus brought in by way of contempt Turkes and Iewes and a barbarous Persian waging warre against Images we would looke that he should bring vs glorious troupes of the auncient Fathers speaking in fauour of them Behold gentle Reader the wretchednesse of a damnable and wicked defence He hath here offered vs the verse of a Poet the fact of a woman and a counterfeit sentence not found in Basils workes but fathered vpon him most impudently foure hundred yeares after his decease Surely if Poperie had bene the religion that was professed of old there could not haue wanted many and most pregnant testimonies for that which they now practise But there are none they are put to a miserable shift to get any thing that may giue but some shew of grace to that which they defend But such as they are let vs examine what they say First Lactantius by a Poeticall fiction bringeth in our Sauiour Christ hanging in ruefull plight vpon the crosse and there calling to man to behold and consider him in that state c Lactan. carm de pass Christi En aspice crines sanguine còcretos sanguinolenta sub iâ—sis Colla comis spinisque caput crudelibus haustum Vndique diua pluens vinum super ora cruorem CoÌ„pressos speculare oculos et luce careÌ„tes Afflictasque genas arentem suspice linguam Felle venenatam pallentes funere vultus Cerne manus clauis sixas tractosque lacertos Atque ingens lateri vulnus cerne inde fluorem Sanguineum fâ—ssosque pedes artusque cruentos Flecte genu lignumque crucis venerabile adora Flebilis innocuo terramque cruore madenteÌ„ Ore petens humili lachrymis sâ—ffunde subortis c. To behold his haire and his necke all imbrued with bloud his head all rent with thornes and shedding or distilling the warme bloud vpon his sacred face his eies closed together and warning light his cheekes buffeted his tongue dry and poisoned with gall his countenance pale like death Behold saith he my hands pierced with nailes my ioints racked and drawne foorth a great wound in my side and a streame of bloud issuing from thence my feete bored through my members all bloudie Hereupon follow the words which Maister Bishop citeth Kneele downe and with weeping adore the worthy wood or tree of the crosse and humbly kissing the ground bedewed with innocent blould wash it with thy teares Where we see all framed to Poeticall manner of speaking and may easily perceiue that the Author intendeth no more but that beholding by the spirituall contemplation and meditation of faith the bitternesse of the passion of Christ for our sakes wee should in heart and affection euen fall prostrate before him as hanging vpon the Crosse and kisse the ground bedewed with his most sacred and innocent bloud Wee can no more suppose now the reall adoring of the Crosse whereof hee speaketh then wee can suppose the ground now really moisted with the bloud of Christ and therefore can no otherwise take it but that hee referreth our meditation to the Gospell where d Gal 3 1. hauing Christ described before our eies as crucified amongst vs we should in minde and deuotion as it were kneeling before his crosse humble our selues to him But that Lactantius was very farre from worshipping spiritually the very wood of the crosse he plainly enough sheweth when he resolueth it e Lactano institut lib. 5. cap. 9. Nesciunt quaeÌ„tuÌ„ sit nefas adorare aliud praeterquaÌ„ Dâ—um to be a thing vnlawfull to worship any thing beside God Yea and we haue heard before out of Ambrose concerning the crosse of Christ euen the very crosse whereon hee was crucified that to worship it were f Supra Sect. 1. Ex Ambros heathenish errour and the vanity of wicked men Whereby wee learne to esteeme of that which Maister Bishop further citeth of Paula a noble gentlewoman of Rome of whom Hierome reporteth that trauailing to Hierusalem and comming to the place where Christ was crucified g Hieron in Epitaph Paulae Prostrata ante crucem quasi peÌ„dentem hominuÌ„ cerneret adorabat falling prostrate before the crosse shee worshipped as if she had seene the Lord there hanging before her He telleth vs that she worshipped but he doth not tell vs that she worshipped the crosse The present conceipt of the place was a motiue vnto her there to fall downe to worship Christ in heauen but of worshipping the crosse there is nothing said there much lesse of any thing that should induce vs to the worshipping of Maister Bishops Images Nay Hierome saith h Hieron ad Ripar â—du Vigilant Ne soleÌ„ quidem lunam non Angelos noÌ„ Archangelos noÌ„ Cherubim omne nomen quod nominatur in praesenti seculo in futuro colimus et adoramus We worship neither Sunne nor Moone nor Angels nor Archangels nor Cherubim nor Seraphim nor any name that is named in this world or in the world to come The words cited vnder the name of Basil can haue no more credit then they haue who are the reporters of them which is none at all They are alledged out of the second Nicene Councell and the Councell it selfe is brought as a witnesse of the worshipping of Images but how base account is to be made of that Councell I haue before giuen to vnderstand in answer of the Epistle Albeit that thou maiest gentle Reader more particularly vnderstand the truth of that censure it shall not be amisse somewhat further to note the originall and processe of the said Councell It hath beene before shewed that in the time of Gregorie Magnus Bishop of Rome which was about sixe hundred yeares after Christ Serenus the Bishop of Massilia seeing the people to worship the Images in the Church in great zeale brake the Images in peeces and threw them out of the Church that there might be no occasion there left of any such abhomination Gregorie
before was said but what was the reason that knowing those Scriptures whereof we speake they could neuer light vpon Master Bishops heauenly shew of the Images of dead men h Aug. de ciuit Dei lib. 4. ca. 31. Sine simulachris castiùs dij obseruarentur Cuius sententiae suae testem adhibet inter caetera gentem Iuâ—eam Varro the heathen Romane alledgeth them for example that religion is more purely and holily obserued without Images Tertullian mentioneth out of Cornelius Tacitus that when Pompey ouercame the Iewes and i Tertul. Apolo cap 16. Tacitus refert Câ— Pompoâ—um cùm Hierusalem cepisset praetereaque templum adisset speculandis Judaicae religionis arcanis nullum illic simulachruÌ„ reperisse entred into the Temple to view the secrets of their religion he found no Image therein King Agrippa telleth Caligula that in it k Philo de legat ad Caiâ—â—n NulluÌ„ ibi simulachrum vel in occulto vel in propatulo there was no Image neither secretly nor openly in respect whereof being strictly holden as a point of their religion he disswadeth the same Caligula from attempting to set vp his Image therein as he went about to do Clemens Alexandrinus saith that l Elem. Alex. in Protrept Qui noÌ„ opera hominum aurea aenea argentea eburnea lignea lapidea hominum qui mortui sunt adorant simulachra quae inanâ— consilio adorantur ab hominibus sed fanctas vlnes tollunt ad coeluÌ„ c. the Iewes worshipped not mens workes of gold of brasse of siluer of Iuorie of wood and stone namely the Images of dead men which men vpon vaine perswasion worshipped but did holily lift vp their hands to heauen This the Iewes practised this they most religiously obserued and what should be the reason hereof if the Scriptures which Master Bishop alledgeth do make for the defence of the worshipping of Images Surely because they did thus for the keeping of the commaundement of God we must necessarily take Master Bishops worshipping of Images to be the inuention of the Diuell 18. W. BISHOP The third reason proposed by M. Perkins in fauour of the Catholikes is It is lawfull to kneele downe to a chaire of estate in the absence of the King Therefore much more to the Images of God and his Saints in heauen glorified being absent from vs. To this he answereth that it is but a ciuill worship to kneele to the chaire of estate and that very commendable to shew our loyaltie vnto our Prince but kneeling vnto the Images of Saints is religious and therfore not alike Reply He proposeth our argument to the halfes or else this answer had bene preuented For thus runneth our reason As the chaire of estate is to be worshipped with ciuill reuerence in respect of the teÌ„porall Prince whom it representeth euen so the Images of holy personages that raigne now in heauen are to be worshipped with a holy and religious kinde of curtesie for as Temporall honour is due vnto a Temporall Prince so religious and spirituall honour is due vnto spirituall and most holy personages And as a good subiect testifieth his loyaltie and good affection towards his Prince by honoring his regall throne So doth a good Christian giue testimonie of his dutifull both estimation and deuotion toward those heauenly creatures by giuing honour vnto their Images At leastwise why do not the Protestants exhibite ciuill reuerence aswell vnto the representations of Gods Saints as to the shadowes of the secular Maiestie vnlesse it be because they are fallen out with the Saints of God and are become adorers of sinfull men R. ABBOT We may here conceiue that images are brought to great distresse in that from arguments in the schooles they are faine to flie to the ceremonies of the Court It should seeme strange that formalities obserued to Princes in their Courts for maiestie and royall state should be made patternes of religious deuotions to be practised in the Church But a man in danger of drowning is glad to catch at euery twigge and this desperate cause of Images hauing no manner probabilitie of any approued reason or example for the iustifying of it is glad to shift any way and setteth foorth shadowes and ghostes to make shew of armed and fighting men M. Bishop saith that M. Perkins answer had bene preuented if the argument had bene well proposed but now that he hath proposed it what doth it containe but onely a begging of that to be graunted him which is denied in M. Perkins answer The thing that he should haue proued is that there is a like respect of religious worship to Saints as of ciuill reuerence to Princes and he onely affirmeth it but reason he hath none But to take such stuffe as he bringeth vs first we tell him that the chaire of estate is not bowed vnto for that it representeth the Prince as he very idlely and fondly dreameth but for that it is the Princes seate it being holdeÌ„ for a matter of princely maiestie that there be a reuerence performed to those things which serue in speciall manner for the Princes vse In which sort at the Princes table though the Prince not yet come vnto it yet the seruice is done vpon the knee as with bowing and obeisance also at the tables of inferiour States where we suppose M. Bishop is not so madde as to thinke that either the meate or the table or any thing else doth represent them in respect of whom this duty is performed On the other side no such duty is done to the Princes image because it is not a matter of the Princes vse and if we should see M. Bishop kneeling to it we should either thinke him drunke or take him for a foole No argument therefore can be drawn from the honour done to Princes to approue the honour that is done to Saints because in that kind wherein it is required to be done to Saints it is absurd and ridiculous to be done to Princes Yea M. Bishop may as wel conclude that the Saints should haue their cloth of state and carry scepters in their hands and that our Lady the Queene of heauen as they call her should haue Ladies to beare vp her traine because Kings and Queenes haue so as that we are therefore to kneele to Saints images because we kneele to the cloth of state Well yet Master Bishop telleth vs that as temporall honour is due to a temporall Prince so religious and spirituall honour is due vnto spirituall and most holy personages But vainely and absurdly for how should his proportion stand when he putteth Princes on the one side and subiects on the other Let him say as he should say As temporall honour is due to a temporall Prince so and much more religious and spirituall honour is due to him who spiritually and in way of religion is our Soueraigne and Prince If he can prooue that the Saints are appointed to be spiritually our Kings and Soueraigne Lords he saith
somewhat otherwise his proportion halteth and goeth so lame as that it cannot carry him whither he would faine goe He telleth vs that they now raigne in heauen but we answer him that they raigne and are Kings spiritually in heauen by hauing a victorie and triumph ouer their spirituall enemies not by hauing a dominion and soueraigntie ouer vs. We are taught to acknowledge the Saints and Angels for our a Reu. 6.11 9.10 brethren and fellow-seruants who because they are no other therefore will not take vpon them to be our Lords neither can we without offence â—ender our seruice and deuotion to them Therefore S. Austine saith as we haue seene before b Aug. de vera relig cap. 55. sup We honour them not by seruice but by loue they are to be honoured by imitation not to be worshipped by religion And of the Angels Origen saith that c Origen contra Cels lib. 5. Hoc nobis Angelos Dei reddit satis propitios vt libentèr pro nobis faciant omnia quòd benè affecti sumus erga DeuÌ„ quod Filium eius verbum coÌ„plectimur c. contendentes indies ad clarioreÌ„ eius notitiaÌ„ c. Et paulo ante Ne quis audeat preces offerre nisi soli Domino Deo qui vnus omnibus abundè sufficiat per Seruatorem nostrum Dei Filium c. this is it that gaineth their fauour to vs and maketh them willingly to do all things for vs when they see vs well affected towards God and that we embrace his Sonne Iesus Christ striuing daily to grow more and more to the knowledge of him but no man may dare to offer his prayers but onely to the Lord God who is abundantly sufficient for all by our Sauiour the Sonne of God Now therefore as seruants and subiects to their fellow-seruants and subiects yeeld affection and loue but none setteth vp to other a royall throne to honour them as Princes so we giue our loue and affection to the Saints we testifie and commend their vertues we lay before vs their good example we acknowledge their blisse we desire and long for the fruition of their companie but we make them not our spirituall Princes and Soueraignes and therefore we giue them no dutie or seruice of religion which is the royaltie of God knowing that they would hide their faces and exceedingly abhorre to haue the same offered vnto them And hereby we see how idlely M. B. goeth on in his tale that as good subiects testifie their loyaltie and affection towardes the Prince by honouring the regall throne so good Christians giue testimony of their dutifull estimation and deuotion towards those heauenly creatures by giuing honour vnto their Images For neither haue we the conditioÌ„ of subiects in respect of the Saints neither do we owe any such deuotion or duty to them neither haue the images that are set vp in their names that reference to them as the royall throne hath to the Prince We honor the chaire of estate because of the Princes vse therof for maiestie and state but seeing the Saints are in heauen what haue they to do with blockish idols here on earth or if they were vpon the earth what vse should they haue of them And therefore it is an idle and fond question which he asketh why we yeeld not ciuill reuerence to the representations of Gods Saints aswell as to the shadowes of secular maiestie because we haue no ciuill conuersation with the Saints as we haue with Princes neither is there any ciuill vse of those counterfeit idols as there is of the Princes chaire of state Neither are we therfore fallen out with the Saints as he vainely cauilleth but rather we labour to be and hope to be the same that they are And because we hope so to be and are neither so impious nor so foolish as to think that men hereafter should set vp idols to vs to worship vs thereby therefore we hold it for impietie and folly to vse any such superstition to the images of the Saints As for Princes though they be sinfull men yet we haue learned of Christ concerning them d Mat. 22.21 to giue to Caesar the things that are Caesars and as they are vnto vs the shadowes of the maiestie of God so to giue vnto them ciuiliy some shadowes of the honour that belongeth vnto God 19. W. BISHOP M.P. makes a third point of difference that we may not worship God in any such image in which he hath apeared vnto men In this we do not differ vnlesse he takes it otherwise theÌ„ he deliuereth it Those images we hold more reuereÌ„d then any others as representations nearer approching vnto the Diuinity yet because they do not expresse the Deitie God is not directly apprehended nor worshipped in them but onely by collection as for example The forme of a graue old man in Daniel doth not represent Gods person but we gather by that auncient forme Gods eternity wherby we arise to a more perfect coÌ„ceit of God whoÌ„ we adore now other images of Christ and his Saints do carry our minds directly vpon their proper persons whome in their images we adore and worship after their degrees But we worship images with farre meaner reuerence than any of the Saints in regard onely that they do represent such personages and do induce vs more to loue and honour them and do stirre vp our dulnesse more often and ardently to honour God in the Saints and the Saints in their degrees as also to imitate their holy example as hath bene said more then once that all may vnderstand how farre off we are froÌ„ giuing Gods honour vnto either Saint or Image But this point of difference is made to bring in a common argument of theirs to wit that the worshipping of the golden Calfe is condemned as flat idolatrie * Exod. 32. and yet the Israelites worshipped not the Calfe but God in the Calfe To which we say they did not worship the true God in the Calfe but the God of the Egyptians which was taken by them to haue the shape of a blacke Calfe with white spots See S. August * Lib 18. De ciuit cap. 5. And therfore making the golden Calfe to represent this false God and attributing their deliuerance vnto that supposed God * 1. De nat Deor. Verse 4 and not vnto the God of Israel committed idolatrie which the text proueth most manifest these be thy Gods that brought thee out of Egypt M. Perkins answereth that the meaning is nothing else but that the golden Calfe was a signe of the presence of the true God such glosses without any authority of the auncient Fathers is ridiculous being against the plaine text but saith he we must not thinke theÌ„ so mad as to take a Calfe made with their eare-rings to be their God no but we may well think them so vngratefull vnto the true God their deliuerer that they did ascribe their deliuerance not