in his former life without which God is not wont to lay his hand so heauily vpon any o Job 4. 7. Remember I pray thee saith he who euer perished being an innocent or where were the vpright destroyed This hee amplifieth and prosecuteth vnto the end of that Chapter and then saith to the same effect againe Call now if any will answere thee and to which of the Saints wilt thou turne thereby willing him to aske and enquire whether there were any that could tell that euer any of the Saints any iust and vpright man had tasted of that misery that was now lying vpon him To the same purpose Bildad also afterwards saith p Cap. 8. 8. Enquire I pray thee of the former age and prepare thy selfe to search of their Fathers shall not they teach thee and tell thee and vtter the words of their heart c. Behold God will not cast away an vpright man This being manifestly the drift and purpose of these wordes and nothing appearing whereby to draw them to inuocation of Saints wee must thinke M. Bishop to be very destitute of proofe that would apply them to that end neither can they serue thereto because of all the Saints departed we must conceiue the same then that expresly we reade of some p Esa 63. 16. Abraham is ignorant of vs and Israel knoweth vs not The words are somewhat otherwise expounded by Gregory Bâ—shop of Rome but yet so as that for inuocation of Saints he findeth nothing in them He referreth the first part to God the other part to liuing Saints such as Dauid speaketh of q Psal 16. 3. My delight is vpon the Saints that are in the earth as if Eliphaz had told Iob that he neglected their company in his prosperity and therefore that now in his affliction they yeelded no helpe or comfort to him r Greg. Moral l. 5. cap 31. Ac si apertè dicat Quaâ— tumlibet afflictus clames Deum tibi respondentem non habes quia vox cum in tribulatione non inuenit quem mens in tranquillitate contempsit Vbi adhuc deridenâ—o subiungit Et ad aliquem Sanctorum conuertere acsi despiciens dicat Sanctos quoque inuenire in afflictione adiutores noÌ„ vales quos habere socios in â—ilaritaâ—e roluisti He saith Call if there be any to answere thee as if he plainly said Howsoeuer in thy affliction thou crie yet thou findest not God to answere thee because the prayer findeth not him in trouble whom the minde in tranquillity hath despised Where yet further in derision hee addeth saith he And turne thee to any of the Saints as if by way of despight he said Thou canst not finde the Saints thy helpers in affliction whom thou wouldest not haue for thy companions in thy mirth and welfare In a word we finde not in the words that Iob was counsailed to pray to Saints neither doe we finde it any where else that Iob followed any such counsell neither is there any example of any other of those Fathers that they did so and therefore neither in this can M. Bishop finde their religion in the Fathers The next matter is concerning Merit and Free-will for which he bringeth two texts which are already wrested from him being by himselfe Å¿ Of Free-will Sect. 10. 11. before alleaged and by me fully answered But yet obserue briesly how well they make for that for which he alleageth them If thou doe well saith God to Cain shalt thou not receiue His argument hence must be this He that doth well shall receiue therefore he meriteth that which he shall receiue It followeth not because that which he receiueth is of the bountifulnesse of the giuer not of the merit or desert of workes as through the whole question of merits I haue declared at large Such is his other argument from those wordes of Moses t Deut. 30. 19. I haue set before you life and death choose life that thou maiest liue by louing the Lord thy God c. For God thus setting life before vs doth not tell vs what we by right deserue but what it is his pleasure to giue to those that loue and obey him We choose life by louing the Lord our God and obeying him and cleauing vnto him but in all this wee doe but our duty and cannot presume to merit any thing thereby No better successe hath he for Free-will albeit in that manner as he propoundeth it we deny it not for wee grant that man hath by Gods grace free-will to doe good works we deny only that free-will which they hold as a power of nature and not the effect of the grace of God whereby man himselfe doth something for himselfe beside that which God doth We doe well who denyeth it but it is only of the grace of God that we doe well We choose life it is true but it is of the gift of God that we choose life u August de Praedest sanct cap. 10. Ipse sacit vt illi saciant quae praecepit Who maketh vs to doe those things saith St. Austin which he hath commanded to be done As for that which M. Bishop saith that power is giuen to the wicked to doe well if they will it is an absurd speech because they cannot will till God worke in them to will neither can they haue any power to doe well vntill they haue the will For the forbearing of outward hainous acts we deny not but that God hath left in man euen in the wicked some power of free-will else in vaine were all lawes and admonitions neither could there continue any society amongst men Be it that the wordes cited by M. Bishop doe yeeld so much to Cain but to the conuerting of the heart to the inward renewing of the soule to the embracing of the loue of righteousnesse to true repentance faith obedience the will of man hath nothing at all but what is wrought in it by the grace of God But of all these things I haue spoken so fully before that it is not fit here to stand vpon them any more For workes of supererogation he is faine to betake himselfe to the ceremoniall law of Moses thereby leauing vs to take it as of his owne confession that before that time which was the space of two thousand and almost fiue hundred yeares the Church of God knew no such and hereuppon to conclude that because they stood only in ceremonies which were not meerely for themselues to bee reckoned in the number of good workes therefore the ceremoniall law being abolished in Christ those workes of supererogation must therein haue an end But the workes of supererogation which they maintaine and whereof I spake are workes of the morall law the precepts and righteousnesse whereof hath concerned the whole Church from the beginning and before the written law and therefore which must needes haue beene found in the Church from the beginning if there were in them that righteousnesse
viâ—tus tempus locus operandi suppetit tantò quis operatur quaÌ„tò Deum nouerat tantuÌ„ se nosse Deum indicat quantum pro Deo bona operatur c. Vnusquisque qui in hoc vitae exercitio versatur tantum credit quantum sperat amat tantum operatur quantum credit amat sperat also Gregory Bishop of Rome We finde saith he that faith hope charity and good workes so long as here we liue are equall in vs. For looke how much we beleeue so much also we loue and how much we loue so much we presume of hope Of faith and workes also St. Iohn confisseth saying He that saith he knoweth God and keepeth not his Commandements is a lyar For the knowledge of God appertaineth to faith the keeping of the Commandements to workes When therefore power and time and place of working serueth so much doth a man worke as he knoweth God and so much doth he shew himselfe to know God as he worketh good things for Gods sake To be short euery one saith he that is conuersant in this exercise of life beleeueth so much as he hopeth and loueth and looke how much he beleeueth hopeth loueth so much he worketh These wordes are plaine enough and yet the wordes of Sixtus the third if that bee his which they haue lately published vnder his name are somewhat more plaine p Sixt. 3. Epist de malis Doctor oper fidei c. Biblioth sanct Patrum tom 5. Intelligere noâ— norunt vbicunque fidei fructus non sit illâ—â— quoque nec ipsam fidem esse credendam Caeterùm quis prudens addubitet vbi fides sit illâ—â— esse â—â—morem vbi timor sit illic esse obedientiam vbi obedientia sit illiâ— esse iâ—stitiam sicut â— contâ—ario vbi iustitia non sit illic nec obedientiam nec timorem esse nec fidem Ita enim haec sibi inuicâ—m sociata atque connexa sunt vt diuisa penitus esse non possint Wheresoeuer is not the fruit of faith saith he it is not to be beleeued that there is faith What wise man doubteth but that where faith is there is also feare and where feare is there is obedience and where obedience is there is righteousnesse as on the contrary where righteousnesse is not there is neither obedience nor feare nor faith For so are these coupled and ioyned togither as that they cannot in any wise be diuided The collection from these testimonies is very manifest neither neede I to declare it but very plainly we see the ancient doctrine of the Church of Rome according with ours and condemning as we doe the Popish separation that now is made betwixt faith and workes Thus then M. Bishops first conclusion is fallen to the ground and as for the second it deserueth not to be stood vpon because it is no wonder that faith auailed them nought nor saued them from the wrath of God in whom it appeareth by that that hath beene said that there was no faith CHAP. IX That the iustification of man before God is the imputation of righteousnesse without workes ANSWERE TO THE EPISTLE THe Apostle in expresse termes affirmeth imputation of righteousnesse without vvorkes c. to Paul teacheth that eternall life c. W. BISHOP WE hold with the Apostle that workes be not the cause of the first iustification whereof he there treateth nor to deserue it though inspired with Gods grace they doe prepare vs and make vs fit to receiue the gift of iustification neither doe the Protestants wholly exclude vvorkes from this iustification when they doe require true repentance which consisteth of many good workes as necessary thereto We hold that iustice is increased by good workes which we call the second iustification against which the Apostle speaketh not a word but doth confirme it when he saith in the same Epistle Not the hearers of Rom. 2. vers 13. the law are iust with God but the doers of the law shall bee iustified Marke how by doing of the law which is by doing good workes men are iustified with God and not only declared iust before men as the Protestants glose the matter Now touching imputation of See the place Rom. 4. vers 6. righteousnesse the Apostle speaketh not like a Protestant of the outward imputation of Christs iustice to vs but of inherent iustice to wit of faith which worketh by charity which are qualities powred into our hearts Rom. 6. by the holy Ghost so that there is only a bare sound of wordes for the Protestants the true substance of the Text making wholly for the Catholikes R. ABBOT CVrsed is the glosse they say that corrupteth the Text but more accursed is the glosse which to corrupt the text dissembleth and concealeth the wordes of it I set downe the imputation of righteousnesse without works all in a speciall letter as the wordes of the Apostle M. Bishop in that speciall letter setteth downe imputation of righteousnesse and no more but without workes he addeth in the common letter as if they were mine only and not the Apostles wordes knowing that his deuoted Reader who hee knew would not looke into the Text it selfe should hereby faile to see both the force of the words and the simplenesse of his answere And with the like fraud it is that in the margent of his answere he setteth downe see the place Rom. 4. vers 6. as to insinuate to his Reader that if he see the place he shall there see somewhat for his turne whereas hee knoweth that his Catacatholikes for whose sakes hee writeth to keepe his credit with them would hold it sacriledge for them to goe about to see the place for feare least the handling of the new Testament should make them turne Protestants neither durst hee set downe the wordes himselfe least they should euen by this text grow to suspicion of his dealing with them But I will doe that for him which he himselfe durst not doe the words of the Apostle being these a Rom. 4. 5. 6. To him that worketh not that is saith Photius b Phot. apud Oecumen in Rom. 4. Ei qui ab operibus siduciam non habet to him who hath no confidence by workes but beleeueth in him that iustifieth the vngodly his faith is counted for righteousnesse euen as Dauid pronounceth the blessednesse of the man to whom the Lord imputeth righteousnesse without workes Blessed are they whose iniquities are forgiuen and whose sinnes are couered Blessed is the man to whom the Lord imputeth not sinne In which wordes wee see how the Apostle affirmeth accordingly as I said an imputation of righteousnesse without workes which he expresseth to be the reputing of faith for righteousnesse for that thereby we obtaine remission and forgiuenesse of sinnes To this M Bishop answereth that they hold with the Apostle that workes be not the cause of the first iustification nor doe deserue it though inspired
with Gods grace they doe prepare vs and make vs fit to receiue the gift of iustification Where I wish it first to be noted how he maketh workes before the first iustification to be inspired with Gods grace whereas they hold the first iustification to be the first infusion of the grace of God Now they hold workes before the first iustification not to be properly meritorious and yet that workes proceeding from Gods grace are properly dâ—sertfull and meritorious so as that we are come to haue grace before grace and workes meritorious before they be meritorious and I know not what for what the painter list that must stand vpon the wall But to let this passe his answere to the place is otherwise idle and impertinent for though he c See of Iustification sect 21. tell vs which yet he telleth vs falsly and against himselfe that workes be not the cause of the first iustification nor doe deserue it yet he doth not tell vs that either the first or the second iustification is the imputation of righteousnesse without workes which is the thing by the Apostle spoken of For in the imputation of righteousnesse without workes what is it that is reputed for righteousnesse Faith saith the Apostle is reputed for righteousnesse Tell vs then M. Bishop is faith with you reputed for righteousnesse without workes Spit out man and tell vs whether in your first or second iustification you hold that a man for his faith is reputed righteous without workes This the Apostle teacheth and doe you teach the same No forsooth saith he I dare not say so though the Apostle taught the Romans so when they were nouices in the faith yet that now serueth not our turne Consider it well gentle Reader and thou shalt see that his answere is a meere mockery and giueth no satisfaction to the point And that it may appeare further so to be it is to be noted how the Apostle bringeth Dauid for a witnesse of that he saith who hauing beene long a faithfull and iustified man that M. Bishop may haue no shift by his pretense of the first iustification yet still out of his owne present occasioned experience and feeling pronounceth as the Apostle saith the blessednesse of the man to whom the Lord imputeth righteousnesse without works He was in great distresse and affliction of bodily sicknesse and in that misery he lay vntill God had throughly humbled him and brought him to true and faithfull acknowledgement and confession of his sinne Vpon this confession and repentance God remitteth the sinne and mercifully releaseth him from the grieuous punishment that had lien vpon him and hereupon hee breaketh out into those wordes which the Apostle citeth e Psal 32. 1. Blessed are they whose iniquities are forgiuen and whose sinnes are couered blessed is the man to whom the Lord imputeth no sinne Now therefore to speake of a man in the state of grace as Dauid was this is his blisse euen the forgiuenesse of his sinnes which is through faith the imputation of righteousnesse without workes And for further confirmation hereof Dauid hauing so spoken of himselfe addeth in generall f Vers 6. For this shall euery holy man make his prayer vnto thee For this that is as Austin saith g August in Psal 31. Pro qua hac Pro ipsa vema peccatorum for the forgiuenesse of sinnes And if the forgiuenesse of sinnes be as the Apostle expoundeth it the imputation of righteousnesse without workes then thâ— prayer of euery holy man of euery one that is godly is this that not hauing workes whereby to be iustified he may by faith in Christ be reputed righteous and accepted in the sight of God Here we haue M. Bishop fast tyed neither is there any way for him to breake loose because by comparing the Prophets wordes and the Apostles application thereof we finde that the holy or godly man looketh for blisse by imputation of righteousnesse without workes Euen the holy man prayeth with Dauid a holy man h Psal 143. 2. Enter not into iudgement with thy seruant O Lord for in thy sight no man liuing shall be found iust and therefore prayeth againe as Dauid by the exposition of the Apostle hath taught the holy man to pray that faith may be counted to him for righteousnesse that the Lord will impute to him righteousnesse without workes Of this imputation of righteousnesse without workes St. Austin saith i August Retract l. 1. c. 19. Omnia mandata facta deputantur quando quicquid non sit ignoscitur All the commandements of God are reputed as done when that is pardoned which is not done And againe k IdeÌ„ in Psal 118. Conc. 3. In via sideâ— pro non peccantibus habentur quâ—bus peccata non imputantur In the way of faith they are reckoned for no sinners and therefore are reputed iust who haue not their sinnes imputed vnto them Thus Bernard saith that l Bernard in Cant. serm 22. Iustitia in absolutione peccatorum Christ is made vnto vs righteousnesse in the forgiuenesse of our sinnes and that m Ibid. ser 23. Hominis iustitâ—â— indulgentâ—a Dei. Gods pardon is mans righteousnesse To the like purpose it is that Ambrose saith n Ambros in Psal 118. ser 7. Potest pâ—â—â—atâ—r hoâ— ipso iustus esse qâ—â—a accusator est â—â—i A sinner may euen hereby be iust for that he is the accuser of himselfe And so saith Gregory Bishop of Rome o Gregor in Ezech. hom 7. Iustus aduocatus noster iustâ—s nos dâ—fendet â—â— iudicio quia 〈◊〉 ipsos cognosâ—â—mus accusamus iniustes Non ergò in sâ—etibus non in actibus nostris sed in aduocati nostri allegatione considamus Our iust Aduocate will in iudgement defend vs for iust because we know and accuse our selues to be vniust and therefore let vs not put confidence in our teares or in our workes but in our Aduocates allegation or intercession for vs. If as touching workes we know and confesse our selues to be vniust and yet notwithstanding be defended in iudgement to be iust what can our iustice be but the imputation of iustice without workes Against this M. Bishop alleageth that we doe not wholly exclude workes from iustification because we require true repentance which containeth many good workes as necessary thereto But of this he hath receiued answere p Of Iustification sect 25. before that repentance doth only make the subiect capable of iustification but is it selfe no part or cause thereof that it is as the feeling and paine of a wound or sore which causeth to seeke the medicine for cure and ease but it selfe healeth not that it is as hunger and thirst which feede not the body but prouoke the seeking of the meate whereby it is fed The penitent man touched in conscience with the guilt of sinne and seeing thereby the misery that lyeth vpon him by Gods anger and indignation denounced against the same
proprietas Ecclesia ea est vt Catholica nempe vniuersalis vocetur The third property of the Church is that it is called Catholike that is vniuersall or might the Catechisme say without absurdity that Catholike is Vniuersall and must I be absurd because I say The Catholike Church is the Vniuersall Church Surely when words of one language are borrowed to speciall vse in another the reddition of them in the tongue to which they are borrowed is taken with the learned as supplying the place of a definition and it is thereby made to appeare whether they be properly and rightly vsed or vnproperly abused M. Bishop and his fellowes abuse the name of Catholikes and of the Catholike Church which English men doe not so readily vnderstand Let them giue the signification of the word and call themselues vniuersals their Church the vniuersall Church and then all that haue will to vnderstand can easily see their foolery and are ready to deride them But this they hide vnder the veile and couer of a Greeke word and wee that the truth may be the better seene are necessarily to discouer and therefore iust cause had I to say The Catholike Church is the vniuersall Church and he is an absurd man to taxe it as a thing absurd Yet notwithstanding I wish the Reader duly to obserue how that taxation stand 〈…〉 with the other that the same proposition of mine is captious For why is it captious Marry because the Catholike Church doth signifiâ— both the whole body of the Church compacted of all the particular members in which sense no one pâ—rticular Church can be called the Catholike Church because it is not the whole body and secondly the Catholike Church doth also designe and note very properly euery particular Church that embraceth the true Christian faith Where we may wonder that within the compasse of so few lines the mans wits should so extremely faile him For if the Catholike Church and the vniuersall Church be one and the same thing as he hath already told vs and vniuersall be no distinct thing but the very signification of the word Catholike then how can it be which here he telleth vs that the Catholike Church signifieth both the whole body of the Church which is the vniuersall Church and doth also very properly designe and note euery particular true Christian Church If the Catholike Church be no distinct thing from the vniuersall Church then it cannot properly note or designe euery particular Church or if it doe properly designe euery particular Church then it is distinct from the vniuersall Church Tell vs M. Bishop how these things hang togither for if the vniuersall Church be the very signification of the Catholike Church then we cannot see how a particular Church can bee properly called the Catholike Church because no particular Church can properly be called the vniuersall Church As for the exception that here lyeth against vs that the Fathers in pointing to a particular assembly doubt not sometimes to vse the name of the Catholike Church I shewed it before to be no whit preiudiciall to that that wee say because they minded not in so doing to limit themselues to that particular assembly but in a particular assembly to demonstrate the vniuersall Church For to say in any Citty for distinction sake this is the Catholike Church what was it else but to say this is that Church which is vniuersally dispersed through the whole world euen as when a man to demonstrate the elements saith This is the aire this is the earth pointing to the aire or earth whereat he is present but therein intending to demonstrate the whole body of the aire or earth hauing continuation with that whereto he pointeth For as the Apostle directing his speech to the Church of Ephesus nameth l Act. 20. 28. The Church of God which he hath purchased with his owne bloud and againe m 1. Tim. 3. 15. the house of God which is the Church of the liuing God the pillar and ground of truth so speaking of a part as to conioyne it with the whole euen so no otherwise was it that in noting any particular Church it was said This is the Catholike Church the whole Church being totum similare as I said before and the whole being subiect to be designed in any part But M. Bishop here saith that this was not only because the Church is totum similare but because each of the said particular Churches hath the same faith the same Sacraments and order of gouernment Which is as wisely and discreetly spoken as if he had said that this was not only because the Church in all parts thereof hath the same faith and sacraments but because the said particular Churches haue all the same faith and Sacraments For why is the Church said to be totum homogeneum or similare a body whose parts are all of the same nature kinde and being but because in all parts thereof there are the same faith and Sacraments or to vse the wordes of the Apostle n Ephes 4. 4. One body one spirit one hope of calling one Lord one faith one baptisme one God and Father of all who is aboue all and through all and in vs all Surely either M. Bishop was sleepy or else his wits were a wooll-gathering when he put in this exception Now then it was not said that the word Catholike is not or may not bee directed to any particular M. Bishop doth therein but meerely calumniate but I said and shewed that it is neuer rightly applied any way or to any particular but with implication of the vniuersall Church The faith is called Catholike because it is the faith of the vniuersall Church propagated and spred by the Apostles ouer the whole world Particular Churches are called Catholike and particular persons are called Catholikes as a man would say Vniuersalists for maintayning communion and fellowship of this faith with the Church of the whole world And as the name of the aire or the earth being absolutely vsed importeth that whole element whereof we speake but yet according to distinction of places we say The aire of London the aire of Oxford the aire of Winchester c. without restraining the name of the aire to any one place more then other and only meaning that part of the aire that is in such or such a place euen so whereas the name of the Catholike Church simply and absolutely vsed importeth the whole vniuersall Church the same notwithstanding is found to be distinguished by diuersity of places the Catholike Church of such a place or the Catholike Church of such a place not limiting the name of the Catholike Church to any one place more then other and in true propriety of speech meaning nothing else but that part of the Catholike Church that is in this or that place And therefore I formerly noted and thinke not vnfit here to be repeated that as Leo wrote himselfe o Leo. epist 12. Leo
likewise hold that there is no saluation but in communicating with the Church of Rome Forsooth we must vnderstand that the Rogatists and Donatists spake falsly concerning their Church but most sure it is saith he that there is no saluation out of the true Church of Christ. It is sure indeede and will not both Rogatists and Donatists and all manner Heretiks say the some as well as he They all confesse that out of the true Church of Christ there is no saluation and therefore doe euery sort of them take vpon them to be the true Church of Christ that so they may perswade men that there is no saluation but with them But M. Bishop inferreth Wherefore whosoeuer doth not communicate with the Church of Rome which is the chiefe member thereof is out of the state of grace and saluation And would not a Donatist as well inferre Wherefore whosoeuer doth not communicate with the Church of Africa which is the chiefe member thereof is out of the state of grace and saluation Indeed he should haue said somewhat to the purpose if he had made it good that out of the communion of the Church of Rome there is no communion of the Church of Christ but if he cannot make this good then full simply doth he conclude There is no saluation out of the true Church of Christ therefore there is no saluation out of the Church of Rome But he telleth vs that the Church of Rome is the chiefe member of Christs Church Be it so and so was the Church of Ierusalem the chiefe member of the Church of the Iewes and yet the Church of Ierusalem put to death the Prophets and Christ himselfe and in that communion there could be no saluation Is not a chiefe member of the same substance as is the rest of the body and what hindereth then but as the other members so the chiefe member may be wounded and corrupted and cause annoyance to other members that adioyne vnto it Albeit we desire him to proue to vs that the Church of Rome is the chiefe member of the Church of Christ I regard not what humane estimation hath attributed vnto it for the renowme and eminency of the place but I require some diuine institution whereby it hath beene founded the chiefe member of the Church We say that with God there is no more respect of the Church of Rome then of any other Church if they will haue vs to beleeue more we put them to that for their Roman Church which St. Austin required of the Donatists for proofe of that which they said for their African Church a August de vnit Eccles c. 6 Legite nobis hoc de Lege de Prophetis de Psalmis de Euangelio de Apostolicis literis legite credimus Reade vs this out of the law out of the Prophets out of the Psalmes out of the Gospell or Writings of the Apostles reade it to vs and we beleeue it namely that Christ abideth no where heire vpon the earth but where he can haue the Pope to be b Ibid. Quare superordinatis dicendo in nullis terris haeredem permanere Christum vbi non pâ—tuerit cohâ—redem habere Donatli his fellow heire as the Donatists said of their Pope Donatus or that the Roman Church is such a chiefe member of the Church as that no man can liue but by the breath that he draweth from thence or obtayne forgiuenesse of sinnes but in the society and fellowship thereof I know I trouble M. Bishop now he loueth not to be called vpon for Scripture for the proofe of this matter for hee knoweth well that the Scripture hath nothing at all to giue testimony thereof Well though hee bring nothing out of Scripture yet he hath that out of Hierome that will serue his turne c Hieron ad Damas Ego nullum primum nisi Christum sequens beatitudini tuae id est Cathedrâ— Petri communione consocior super illam petram aedificatam Ecclesiam scio quicunque extra hanc domum agnum comedcrit prophanus est siquis in Arca Noe non fuerit peribit regnante diluâ—iâ— I following no chiefe but Christ saith he to Damasus Bishop of Rome ioyne my selfe to your blessednesse that is to the communion of Peters chaire vpon that Rocke I know the Church to be built whosoeuer eateth the Paschall Lambe out of this house he is prophane whosoeuer is not in the Arke of Noe shall perish by the floode By these wordes M. Bishop would beare vs in hand that Hierome beleeued a perpetuall necessity of hauing communion of faith with the Bishop and Church of Rome But tell vs M. Bishop in good sooth doe you thinke that Hierome not long before would haue said the same to Liberius that here he saith to Damasus He saith of Liberius that d Idem in Catalog Liberium Romanae vrbis Episcopum pro fide ad exilium pergentem primus solicitauit fregit ad subscriptionem haereseos compulit by the perswasion of Fortunatianus he was ouercome and brought to subscribe the heresie of Arius and would he then haue ioyned in communion with him If he would in this case haue disclaimed Liberius then certainly he could not meane to Damasus that it standeth for a perpetuall rule in the Church that who so will be saued must ioyne in communion with the Bishop of Rome But Hierome dealt aduisedly by expounding himselfe in his first wordes though M. Bishop list not to take knowledge of it He professeth to giue primacy to none but to Christ himselfe to make none the Authour or Lord of his faith but only Christ Notwithstanding in communion and fellowship of faith he professeth to ioyne with Damasus But how farre or in what sort I ioyne in communion with your blessednesse that is with Peters chaire Not simply then with Damasus Bishop of Rome but with Damasus sitting in Peters chaire Now as e Mat. 23. 2. the sitting in Moses chaire importeth the teaching of the doctrine of Moses so the sitting in Peters chaire importeth the teaching of the doctrine of Peter Damasus at that time did so and maintayned against the Arians the confession of Peter f Mat. 16. 16. Thou art Christ the sonne of the liuing God This Hierome well knew and therefore what hee would not haue yeelded to Liberius though Bishop of Rome because hee sate not in Peters chaire that hee yeeldeth to Damasus because he did so and desireth by him to be instructed whether the vse of the word hypostasis might stand with the truth of the confession of Peter It is therefore communion with Peters chaire which Hierome commendeth that is with the faith and doctrine which therein Peter taught but he doth not tell vs that the Bishop of Rome doth alwaies and infallibly sit in Peters chaire For of Peters chaire at Rome we deeme the same as of Peters chaire at Antioch and Alexandria both which Gregory Bishop of Rome maketh
only that we haue cut off what their superstition had brought in contrary to the word of God and practise of the first Church Many goodly stones and pillars of Christian doctrine there were remayning amongst them which we continue and acknowledge according to the word of Christ and whereby we cannot doubt but that in those times of darkenesse many found meanes to see the light of God and were thereby directed vnto eternall life Farre therefore are we from Donatisme who neither affirme the perishing of the Church in any part of the world no not in Rome it selfe nor tie it to any one place as the Papists doe to Rome nor hang it vpon the necke of any one man as they doe vppon the Popes necke but acknowledge all nations and all men indifferently accepted with God accordingly as in spirit and truth they faithfully worship him The second point of the Donatists heresie he nameth this that they rebaptized Catholikes that fell into their sect His application is Though all the Protestants doe not rebaptize yet one part of them to wit the Anabaptists doe vse it But his foolery in that deserueth no answere it being knowen to himselfe that the Anabaptists are exploded and detested vniuersally of all Protestant Churches The Anabaptists shall be rather theirs then ours And whereas he diuideth the Protestants into Lutherans Sacramentaries and Anabaptists as answerable to the Donatists Rogatists and Maximianists he should rather haue made the like diuision of Papists into Anabaptists Secularists and Iesuitists the Anabaptists answering the Rogatists in challenging the Church from the rest of the body of their Schisme only to themselues the Secularists and Iesuitists fully resembling the Donatists and Maximianists each diuided for a time by mortall quarrell amongst themselues but content after a while as men of one Church and religion to bee reconciled againe The third point that he mentioneth is this They held not the faith of the blessed Trinity entire and whole but some of them taught like Arians the sonne to be lesse then the father though as St. Austin noteth this was not marked of their followers This he applyeth to vs in this sort Thirdly diuers of their principall teachers as Melanchton Caluin and many others doe corrupt the sound doctrine of the most sacred Trinity as I haue shewed saith he in the Preface of the Reformation of a deformed Catholike though the common sort of them doe not greatly obserue it In which third point he very wilfully belyeth both St. Austin and the Donatists and vs. For St. Austin doth not say of the Donatists but only of a second Donatus who was a follower of the former that o August ad Quodvult haeres 69. Apparet cum etiam non Catholicam de Trinitate babuisse sententiam c. Verùm in hunc quem de Trinitate habuit â—ius errorem Donatistarum multitudo intenta noÌ„ fuit nec facilè in eis quisquam qui hoc illâ— sensisse nouerit inuenitur he had an vncatholike opinion of the Trinity which the Donatists were so farre from approuing as that he saith there was scant any one found amongst them that knew that hee thought so so that to him only it is referred which St. Austin saith in his Epistle p Idem Epist 50. Si aliqui ipsorum â—â—â—orem filium dixerunt esse quà m pater est â—iusdem tamen substantiâ— non negarunt If any of them haue said that the sonne is lesse then the Father yet they haue not denyed him to be of the same substance And indeede St. Austin though liuing amongst them and hauing perfect knowledge of them yet neuer vpbraideth them with this heresie and therefore M. Bishop doth wrong both to them in laying this heresie to them and to St. Austin in making him the witnesse thereof Neither shall it helpe him that Theodoret chargeth them therewith who as it plainly appeareth by his relation neuer knew what their heresie was and being deceiued perhaps by the writings of that Donatus reporteth that as common to them all which St. Austin of his knowledge noteth to haue beene proper to him only As for that he chargeth Melancthon Caluin and other our principall teachers with corrupting the doctrine of the holy Trinity how lewdly and falsly he dealeth therein q Answere to the Preface of the second part of Doct. Bishops Reformation sect 6. 7. I haue fully declared in answere of the Preface where he saith he hath shewed the same The fourth matter of the Donatists by him noted is their being soone diuided into three sects whereof he saith nothing but what is before touched Only he addeth There were also amongst them many frantike furious fellowes called Circumcellions who rouing vp and downe committed many outrages c But what is this to the Protestants Forsooth for plucking downe of Churches abusing the most blessed Sacrament holy Oiles and all holy ornaments that belonged to Catholikes Churches the Protestants are not behinde but goe farre beyond the Donatists But this I let passe as another part of his idle babling only telling him that to fit the example of the Circumcellions he should rather haue looked to those memorable acts that haue beene done by the Leaguers and Iesuits and other madde-braines of their imployment in France Germanie Poland and in all places almost of Christendome where they haue gotten any strength whereof goodly stories might be here set downe if it were pertineÌ„t to the maine point that we haue now in hand In the last thing which he noteth of the Donatists he specially sheweth his great abundance of little wit the matter whereto he alludeth being such as whence I might most iustly haue taken yet a further resemblance betwixt the Donatists and them Finally saith he the Donatists deuised a new kinde of Psalmes to be sung before their diuine Seruice and Sermons And what the Protestants Forsooth they haue also compounded and framed a new kinde of Psalmes saith he called Geneua Psalmes to be sung before their Sermons A new kinde of Psalmes say you M. Bishop What doe not you know that those Geneua psalmes as you call them are only the Psalmes of Dauid and other Prophets and holy Men translated into English Meter and doe they seeme to you a new kinde of Psalmes They were turned into Meter and Verse and fitted with plaine and easie notes and tunes to serue for popular and common vse of Christian exercise and edification both in our Churches and priuate houses that we may answere the exhortation of the Apostle r Col. 3. 16. Let the word of Christ dwell plentifully in you in all wisedome teaching and admonishing your selues or one another in Psalmes and Hymnes and spirituall Songs singing with a grace in your hearts vnto the Lord. Now marke I pray thee gentle Reader what St. Austin faith hereof in the place whence M. Bishop would fetch a resemblance betwixt the Donatists and vs. Of Å¿ Aug. Epist 119. cap. 18. De
vnto the children of Israel and as it were confined within the limits of one land and countrey wherefore it could not be called Catholike and Vniuersall R. ABBOT MAster Bishop is fouly ouerseene to make it a question here what time it was that the Church beganne to be called Catholike it being sufficient to my purpose that the Church before the time of Christ albeit it were not then called Catholike yet was a part of that Church which hath beene so called since the time of Christ euen as the arme which comming first out of the wombe beareth not the name of the child and yet is a part of the child which is afterwards called by that name Therefore St. Austin diuiding mankinde into a Aug. in psal 61. Vna ciuitas vna ciuitas Babylonia vna Hierusalem vna Illa rege Diabolo ista rege Christo c. Illa incepit à Cain haec ab Abel two Cities the one vnder the Diuell as King thereof the other vnder Christ the one Babylon the other Ierusalem b Heb. 12. 22. the heauenly Ierusalem c Gal. 4. 26. Ierusalem which is aboue which is the Mother of vs all beginneth Ierusalem at Abel as he doth Babylon at Cain and maketh d Aug. in psal 86. Ciuis inde Propheta ciuis inde Apostolus the Prophets as well as the Apostles cittizens thereof and by another similitude calleth the Christian Church e Idem in psal 79. Quid est expectandii secundae vincae in mò eidem vineae ipsa est enim non enim altera est one and the same vineyard with the Church of the Iewes And if M. Bishop will not learne this of Austin let him learne it of Gregory Bishop of Rome saying that God f Gregor in Euang hom 19. Habet vineam vniuersalem scilicet Ecclesiam quae ab Abel â—usto vsque ad vltimum electum qui in fine mundi nasciturus est quot sanctos pretulit quasi tot palmitâ—s misit hath his vineyard euen the vniuersall Church which yeeldeth so many branches as it bringeth forth Saints from righteous Abel vnto the last Elect that shall be borne in the end of the world and againe that g Idem in Ezech hom 15. Vna est Ecclesia electorum praecedentium atque sequentium there is but one Church of the Elect both before and since the time of Christ Or if he be loth to turne so great a volume as Gregories workes let him looke into their owne Roman Catechisme where he shall finde that it is one cause why the Church is called h Catechism Roman part 1. cap. 10. sect 16. Praeterea omnes fideles qui ab Adam in hunc vsque diem suerant quiâ—e futuri sunt quamdiu mundus durabit veram fiâ—em profitentes ad eandem Ecclâ—siam pertinent Catholike because all the faithfull who haue beene from Adam till this day and shall be to the worlds end professing the true faith doe belong vnto it What hath M. Bishop beene so long a Doctor of Diuinity and yet doth he not know that the Catholike Church though it were not called Catholike till after the comming of Christ yet now is vnderstood to contayne all the faithfull from the beginning to the end Vndoubtedly he knew it well enough but my collection galled him and he saw there was no way but by cauilling to make shew to shift it of But if he did not let him haue wit to learne it now and let him take my words accordingly that as of the Catholike Church from the beginning to the end there is but one body euen as one Lord one God and Father of all so there is also but one spirit which quickneth that one body and i Ephes 4. 4. one faith whereby we are all partakers of that spirit both which the Apostle ioyneth togither when of the faithfull both of the old and new Testament he saith that they haue k 2. Cor. 4. 13. the same spirit of faith Of this one spirit Gregory saith that l Greg. in psal 5. Poenitent Sicut est vna anima quae diuersa corporis membra viuisicat ita totam simul EcclesiaÌ„ vnus spiritus sanctus vegetat illustrat as it is but one soule which quickneth the diuers members of the body so one holy spirit giueth life and light to the whole Church Whether we respect them that were before the incarnation of Christ or them that come after they both make but one body and therefore the holy Ghost as the soule is but one and the same to both So of faith Gregory telleth vs that m Gregor in Ezech. hom 16 â—adé sides â—pes charitas in antiquis patribus quae in nouis Doctoribus fuit in the old Fathers was the same faith hope and charity as in the new teachers namely the Apostles and the rest So likewise Leo Bishop of Rome saith that n Leo in Natluit Dom. ser 3. Fides qua viuimus nulla fuit aetate diuersa the faith whereby we liue was neuer different in any age but o IdeÌ„ de Pass Dom. serm 14. Vna fides iustificat vniuersoruÌ„ temporuÌ„ sanctos one faith saith he iustifieth the Saints of all times p Aug in Ioan. tract 45. Tempora variata sut non fides c. In diuersis signis eadem fides There is difference of the times saith Austin but not of the faith in diuersity of signes there is the same faith q Idem Epist 89. Sacramenta variata sunt vt alia essent in veteri Testamento alia in nouo cùm fides varia non sit sed vna sit The Sacraments are altered one sort in the old Testament other in the new whereas faith is not diuers but one still Now though the signes and Sacraments were diuers yet because there was the same faith and the same spirit therefore the effects of faith and of the spirit were the same so that what we receiue spiritually in Baptisme and the Lords Supper they also though in other Sacraments receiued the same so that they were spiritually baptized they did eate the flesh of Christ and drinke his bloud as well as we as was before intimated in my answere and M. Bishop giueth occasion to declare further in the next section Of the originall of the name Catholike and Catholikes I haue spoken before that that may suffice and though M. Bishop haue drawen it in it is impertinent here to stand vpon it W. BISHOP §. 2. ANd M. Abbot was greatly deceiued or else goeth about to deceiue others when for proofe of communicating with the Catholike Church hee recoileth backe vnto the beginning of the world Why did he not rather shew that their new Gospell flourished in all Countries assoone as the Christian faith was planted and that it hath continued in all ages since the Apostles dayes vntill our time that had beene to haue spoken directly to the purpose
did they did discouer them though not so distinctly they saw them though it were as it were c Hebr. 11. 13. a farre off Euen as we see those things that are taught vs concerning the end of the world the resurrection of the dead the day of iudgement and the life to come which yet distinctly we doe not see so did they see those things which since by the effecting of them in Christ are become distinct and plaine to vs. Therefore St. Austin saith d August de nat grat c. 44. Ea sides iustos sanauit antiquos quae sanat nos id est mediatoris Dei â—emiâ—um hominis Jesâ— Christi fides sanguinis eius sides crucis eius sides mortis resurrectionis 〈◊〉 The same faith saued the iust of old that saueth vs the faith of the Mediator betwixt God and Man euen the man Iesus Christ the faith of his bloud the faith of his crosse the faith of his death and resurrection hereby signifying that they beleeued all these points of faith as well as we though being things to come they were not as yet so cleare and manifest vnto them As for the Scriptures which he alleageth because they make nothing against this therefore they make nothing against vs. He bringeth the Apostle saying that e Ephes 3. 5. the mysterie of Christ in other generations was not knowen vnto the sonnes of men as now it is reueiled vnto his holy Apostles and Prophets Be it so it was knowen then but it was not so knowen as it was reueiled and made knowen to his Apostles Let him take this from Thomas Aquinas so expounding the words f Tho. Aquin. in Ephes cap. 3. lect 1. â—â—et mysteria Christi Prophetis Patriarchis fuerint reuelata non tamen it a clarè sicut Apostolis Nam Prophetis Apostolis fuerunt reuelata in quadam generalitate sed Apostolis manifestata sunt quantum ad singulares determinatas circumstantias Though the mysteries of Christ were reueiled to the Patriarchs and Prophets yet not so clearly as to the Apostles for to the Prophets and Patriarchs they were reueiled in a kinde of generality but tot he Apostles they were manifested as touching particular and definite circumstances And hereby the answere is ready to the words of our Sauiour Christ g Mat. 13. 17. Many Prophets and iust men haue desired to see the things which yee see and haue not seene them and to heare those things which yee heare and haue not heard them For h Aug. cont lit Petil. l. 2. c. 37. Omnes superiorum temporum iusti Prophetae cupicbant videre coplâ—tum quod reuelante spiritu futurum esse cernebant vnde ipse Dominus ait Quoniam multi iusti c. they desired clearly and perfectly to see those things which they beleeued and with their eyes to behold the promised Sauiour in whom all their hope and ioy was fixed and to heare the gracious words that should issue from his mouth which notwithstanding they obtayned not i Iohn 8. 56. Your father Abraham saith our Sauiour elsewhere desired to see my day and he saw it and reioyced He saw it and yet still desired to see it because as yet he saw it not as he did desire to see He desired to see with his eies Christ come in the flesh but so he saw him not yet by faith he so foresaw his comming as that it was great ioy and gladnesse to him Three other Texts he quoteth not to proue his purpose but only to let vs see that he is able for a neede to cite the Scripture Two of those he appropriateth to the Apostles which appertaine to all the faithfull To shew that the Apostles were taught by Christs owne mouth he alleageth the wordes of Christ citing a sentence of Esay the Prophet k Iohn 6. 45. It is written in the Prophets And they shall be all taught of God whereas it is plaine that the words are spoken not of being outwardly taught by the mouth of Christ but of being inwardly taught by l Mat. 16. 17. the reuelation of the Father nor contayne any thing peculiar to the Apostles but common to all the Elect as both by the course of Christs speech appeareth and by the words themselues as they are set downe by the Prophet m Esa 54. 13. All thy children shall be taught of the Lord. So to the Apostles also he referreth the words of St. Paul of n Rom. 8. 23. hauing receiued the first fruits of the spirit whereas to be partaker of the first fruits of the spirit is the condition of euery regenerate man in which manner St. Austin generally applyeth it o August de Peccat Merit Remiss l. 2. c. 7. Nunc ei similes esse iam coepâ—mus primitias habentes spiritus Wee haue now begunne to bee like him by hauing the first fruits of the spirit and not only in the new but in the old Testament also because of vs both the Apostle witnesseth as we haue heard before that p 2. Cor. 4. 13. * John 15. 15. we haue the same spirit of faith In the third place Christ saith to his Apostles â— I haue called you friends for all things that I haue heard of my Father haue I made knowen to you But what will M. Bishop conclude hereof Will he argue that because Christ taught his Apostles all points of faith more plainly and clearely therefore the ancient Patriarchs knew not all points of faith Nay we will argue to the contrary that sith Christ maketh knowen to his friends all his fathers secrets as M. Bishop speaketh therefore God made knowen all those secrets to Abraham because Abraham was q Esa 41. 8. Iames 2. 23. called the friend of God and such a friend as that he saith of him r Genes 18 17. Shall I hide from Abraham the thing that I will doe And seeing Abraham is called Å¿ Rom. 4 11. 12. the Father of all that beleeue as in the steps of whose faith we are to walke how can we doubt but that God reueiled vnto him all that faith which concerneth vs vnto eternall life In a word St. Austin saith againe of all those fathers and of vs t Aug. cont 2. Epist Pelag. l. 3. c. 4. Eadem sides in illis qui nondum nomine sed reipsa fucrunt Christiani in illis qui non solum sunt sed â—â—cantur in vtrisque eadem gratia per Sp. Sanâ—um There is the same faith both in them who before-time not yet in name but indeede were Christians and in them who not only are but also are called so and in both the same grace by the holy Ghost From which words it may be obserued what will become of those two absurdities which M. Bishop hath taken vpon him to obserue in me For first if those old Fathers were indeede Christians and therefore members of
of St. Thomas as they did the mildnesse of Dauid But against that if of his I oppose the exposition that Thomas Aquinas maketh of the Apostles wordes concerning the Iewes that they were beloued for their Fathers sakes vnderstanding the same of the elect of that nation l Tho. Aquin. in Rom. c. 11. Lect. 4. Quod non est sic intelligendum quasi merita praestita patribus fuerint causa aternae electionis 〈◊〉 sed quâ—a Deus ab aterno elegit gratis patres filios hoc tamen ordine vt filij propter patres consequerentur salutem noÌ„ quasi merita patrum suffiâ— creat ad siliorum salutem sed per quandam abundantiam diuine gratiae 〈◊〉 hoc dicit quae in tintum patribus est exâ—â—bita vt prop ter promissiones eis factas etiam fily saluarentur Which saith he is not to be so taken as if the merits bestowed vpon the Fathers were the cause of the eternall election of the children but for that God from euerlasting chose freely both the Fathers and the children in such order notwithstanding as that the children for the Fathers sakes should obtaine saluation not as if the merits of the Fathers should suffice for the saluation of the children but he speaketh it according to an abundance of Gods grace and mercy which was so farre yeelded to the Fathers as that the children should be saued by vertue of the promises or for the promises sake made vnto their Fathers Here is then the true reason why they alleaged vnto God for themselues the names of the Fathers not for the merits of the Fathers but because of the promises that God had made vnto them Whereof we haue this for a certaine demonstration that wee no where finde any of the Fathers mentioned in that sort but only such to whom the promises of God haue in speciall manner beene made neither Abel nor Enoch nor Noe nor Iob nor Moses nor Esay nor any of the rest but only Abraham Isaac Iacob Dauid to whom God vouchsafed to doe that honour by speciall couenants and promises to tie himselfe both to them and to their seede Yea and it is further to be obserued that this was no ordinary manner of praying amongst them as wherby to begge of God remission of sinnes and eternall life as we see that Popish prayer doth but when God in anger and displeasure seemed ready m Deut. 9. 25. 26. to destroy their nation and so to forget the promise made vnto their Fathers or when they would seeke any fauour at Gods hands for the iustification of that promise then would they alleage to God the names of their Fathers as it were to put him in minde of those things which he had promised Thus doth Moses himselfe declare the meaning of that prayer in another place when he saith n Exod. 32. 13. Remember Abraham Isaac and Iacob thy seruants to whom thou swarest by thine owne selfe and saidst vnto them I will multiply your seede c. In which sort the three children in the fiery furnace are brought in praying vnto God in the Apocryphall additions to Daniel o Song of the three children Vers 35. 36. Take not away thy mercy from vs for thy beloued Abrahams sake and for thy seruant Isaacs sake and for thine holy Israels sake to whom thou hast spoken and promised that thou wouldest multiply their seede c. And thus it is said that p 1. Chro. 13. 23 the Lord had mercy on them and pittyed them and had respect vnto them because of his couenant with Abraham Isaac and Iacob So concerning Dauid also we reade that q 2. Chro. 21. 7. the Lord though he were much prouoked yet would not destroy the house of Dauid because of the couenant that he had made with Dauid and because he had promised to giue a light to him and to his sonnes for euer This couenant and promise Salomon pleadeth in his prayer vnto God r 2. Chro. 6. 16. Lord God of Israel keepe with thy seruant Dauid my father that which thou hast promised him and againe Å¿ Vers 17. Let thy word be verified which thou spakest vnto thy seruant Dauid And thus the Church of the Iewes in time of affliction remembreth God concerning Dauid t Psal 89. 49. Lord where are thy old louing kindnesses which thou swarest vnto Dauid in thy truth By all which we see that it was not vpon the persons or vertues of Abraham Isaac Iacob Dauid that those ancient faithfull rested themselues in their prayers but vpon the word the couenant the promise of God which he in mercy had vouchsafed to make vnto them And hereby we learne what to conceiue of those latter wordes which M. Bishop alleageth out of the Psalme u Psal 132. 11. Lord remember Dauid and all his mildnesse Where to make the wordes seeme somewhat the more effectuall to his purpose wee see how hee groundeth himselfe vpon an errour of translation For the wordes of the Psalme truly translated are not Remember Dauid and all his mildnesse but remember Dauid and all his affliction or trouble as not only x Hieron translat Psal iuxta Hebr. Memento Dauid omnis afflictionis cius Hierome in his translation opposed to the Septuagint in Greeke but also their owne interpreters y Pagn Ar. Mont. Vniuersa afflictionis eius Pagnine and Arias Montanus haue translated it Where vnder the name of affliction we vnderstand that feruent burning zeale and carefull trauell of minde wherewith Dauid was possessed and euen perplexed and anguished through desire that he had for the building of the Temple of God and for the setling of the Kingdome and state accordingly as God had promised vnto him With which desire he was so vehemently affected as here it is expressed as that hee sware and vowed to the Lord not to enter into his house nor to climbe vp to his bed not to suffer his eyes to sleepe nor his eye lids to slumber till he found the place for building the Temple of God the house of God wherin he would rest and dwell amongst them Salomon the sonne of Dauid whom I doubt not to haue beene the authour of this Psalme for that z Psal 132. â— c. a part hereof was vsed by him in a 2. Chro. 6. 41. the dedication of the Temple recommendeth herein to God the remembrance of this care and craueth successe thereto and that God would verifie in him all that he had thereupon said and promised to Dauid in that behalfe I haue before shewed how Chrysostome giueth the effect of this prayer in Salomons name b Chrysost in Psal 131. Quoniam genus ab co duxi quoniam cum tibi acceptum suissâ—t cius studâ—um diligentia dixisti te cius genus regnam erecturum propterea nunc haec paâ—la conuenta à te exig mus Idem habet Basil in Psal cund Because I am
borne of him and for that when his study and diligence was acceptable to thee thou saiedst thou would raise vp his stocke and Kingdome therefore we now desire of thee the things which thou hast couenanted and promised Albeit if we grant M. Bishop his owne translation and that here Salomon mentioneth the mildnesse and goodnesse of his father Dauid yet shall it auaile him nothing because God being stiled c 1. Kingâ— 8. 23. the God that keepeth couenant and mercy with his seruants that walke before him with all their heart the commemoration of Dauids vertues shall be but a describing of him to be one of those seruants to whom God keepeth couenant and mercy not any allegation of his merit whereby he should stand as a Mediatour for them Therefore the Greeke Fathers who follow the translation of the Septuagint and doe reade the mildnesse of Dauid doe notwithstanding make the promise of God the maine ground of all this prayer and request Thus Theodoret though misapplying the Psalme to the people of the captiuity of Babylon giueth the briefe therof thus that d Theodoret. in Psal 131. Captiui qui Babyloni crant vniuersorum Deum obsecrant promissiones magno Dauidi ab ipso factas pro precibus assâ—rentes vt veniam consequantur precantes they besought God bringing the promises made by him to Dauid in steede of prayers that they might obtaine pardon And so Basil and Chrysostome comming to those wordes of the Psalme The Lord hath sworne vnto Dauid c. doe note therein the principall point whereupon Salomon relyed e Basil in psaâ— cund Quoniaâ—a Dauidis virtutisque ac studij illius circa Templum meminit priscarum narracionâ—m mentionem secit hoc quod maximum crat huius reicaput testameÌ„tum scilicet Dei relegens praetexit Idem habet Chrysost ibid. Hauing made mention say they of Dauid and his vertue and care concerning the Temple and of other ancient narrations he now alleageth that which was the chiefest ground of this matter rehearsing the testament and couenant of God In all this let M. Bishop take it how he will we see no bloud alleaged for remission of sinnes no merit for obtaining the Kingdome of heauen but all is for stablishing a stocke and Kingdome which God had promised vpon the earth If he can shew vs any promise made to Thomas Becket concerning forgiuenesse of sinnes and eternall life to be obtained by his bloud hee shall say somewhat to the purpose but sith hee cannot doe so little reason had he and lesse conscience to alleage the example of that prayer of Salomon for defence of such a prayer or rather such a blasphemy as theirs is whereof he himselfe is so ashamed as that euen here where he defendeth it he seemeth loth to vtter it repeating in Latin only the wordes Tu per Thomae sanguinem and whereas the prayer is by the bloud of Thomas to be brought to heauen setting downe in steede thereof take compassion vpon vs. Now although he haue thus shewed himselfe a monstrous man in defending this horrible impiety of mingling the polluted bloud of a vile traitour with the sacred and innocent bloud of the vnspotted Lambe of God yet to make the matter very goodly for himselfe he passeth from it with a Rhetoricall extenuation thus I will not dwell vpon these impertinent and loose follies which all that be not babes may of themselues easily descry Indeede he may well call them on his owne part impertinent and loose follies which are no otherwise tyed togither but with such slender knots which are so palpably impious as that there is no babe so simple that hath any common vnderstanding of Christian faith but seeth the grossenesse and absurdity thereof But herein he followeth the steps of his companions whose manner it is where they are most wounded to make shew to laugh most and namely of M. Harding who being pressed with this sacrilegious prayer answered that it was an obiection meete for a Cobler so very a trifle is it with them to abase the merit of the Sonne of God by matching with it the demerit of a wicked and wilfull man Vpon this transition he inferreth out of the premisses two cruell conclusions First that no religion was to be called Catholike before the Gospell was preached vnto all nations True but yet the same faith and religion was before though it were not as yet called Catholike til it were preached vnto all nations f Aug. cont Faust l. 16. cap. 28. Non diuersa doctrina est sed diuersum tempus There was no difference of the doctrine saith St. Austin though there were difference of the time Secondly saith he that the Roman faith and religion is very conformable to that of the Patriarchs and Prophets as the verity is to the figure But we see not the premisses whence this conclusion should follow hauing hitherto heard of nothing pertaining to that purpose but only a ridiculous imitation of old shadowes and figures which we rather hold for a deformity of the Church that is then any conformity with the Church that was Our conformity with them must not be in shadowes and figures which were no longer to continue but g Heb. 9. 10. vntill the time of reformation should come but in the substance and truth which those pictures and shadowes for the time helped them to vnderstand that they might beleeue and which Christ hath taught vs now to beleeue without any of their helps To cleaue to the shadow still when the body is in place what is it but to play with a shadow and to neglect the body The figure whereof M. Bishop speaketh is outward and corporall the verity and truth is inward and spirituall The resembling then of those outward figures in Popish outward ceremonies is not a conformity betwixt the verity and the figure but rather that that is betwixt figure and figure betwixt one picture and another As for vs we hold that due correspondence with that old church which God requireth who wholly without those figures hold that spirituall truth which they beleeued therein He goeth on and saith that he hath already confuted my assertion that Christ at his comming confirmed the faith and religion of the Iewes without any additions of his owne and commended it simply and nakedly only stripping it of types and shadowes to be preached to the nations Where note I pray thee gentle Reader that whereas I say that Christ confirmed the same faith and religion and no other he setteth downe of his owne deuice the same faith and religion without any additions of his owne which although it be true as touching substance of faith and religion for therein Christ added nothing yet it sheweth his lewd minde for that he hath done it to euill purpose that he might giue way to himselfe with some colour to cauill against me as presently after he doth that Christ added other signes and Sacraments which the
will teach you when I come some new doctrine and points of faith which Christ hath not taught or commanded me to teach but I haue added of mine owne If he thinke so let him tell vs that we may wonder at him If he doe not thinke so to what end is it that he alleageth those wordes Surely he who a little before so religiously telleth them that o Vos 23. he receiued of the Lord that which he deliuered to them should not seeme likely presently after to say that he would hereafter teach them other matters of his owne which he had not receiued of the Lord. M. Bishop therefore should haue vsed his discretion to put a difference betwixt matter of order and matter of faith so to vnderstand that though the Apostles might as the Church alwaies may prescribe orders for decency and conueniency in the publike assemblies and gouernement of the Church yet that in doctrine and faith neither they then nor the Church now may adde any thing to that which Christ our Lord commanded and deliuered both to them and vs. Of the same kinde is his other proofe out of that which the Apostle faith for aduice to the vnmarried so still to abide concerning which he professeth to haue receiued p 1. Cor. 7. 12. 25. no commandement from the Lord for what is this to shew that the Apostle hereby added a new point of faith when as whether the married or the vnmarried whether they that follow his aduise or they that follow it not all are saued by the same faith Aduise is of things arbitrary to be done faith is of things necessary to be beleeued The Apostle therfore might giue wholsome aduise without coÌ„mandement of the Lord and yet cannot hereupon be said to teach a new article of faith I said further in my answere that the Apostles preached only q Rom. 1. 2. the Gospell promised before by the Prophets in the holy Scriptures M. Bishop telleth me that I belye the Apostle and corrupt the text by adding the word only But I set downe the word only in a letter distinct from the wordes of the text as appeareth in my booke though he would not obserue it but hudleth all together and therefore there was no cause for him to charge me with corrupting the text And what will he say notwithstanding that it was not meant that they preached only the Gospell promised in the Scriptures Surely the Apostle noteth his calling and seruice to haue bin to preach the Gospell of God This Gospell of God he saith God had promised before by his Prophets in the holy Scriptures Now if M. Bishop will say that though the Gospell were there promised yet the whole Gospell was not promised he wrongeth the Apostle by making his wordes partly true and partly false true in one part of the Gospell because one part was promised false in another part because that other part was not promised Which to auoide he must confesse that the whole Gospell was promised in the Scriptures of the Prophets and because the Apostles preached only the Gospel of God therefore they preached only the Gospell promised in the Scriptures And thus in the end of the same Epistle the Apostle speaketh againe to the same effect that r Rom. 16. 26. the myslerie of the Gospell was published amongst all nations by the Scriptures of the Prophets We doe not thinke he dallied in so saying as to meane the Gospell is published that is to say a part thereof but not the whole but the Gospell entirely and perfectly is preached by the Scriptures of the Prophets Therefore elsewhere he professeth that in preaching the Gospell f he said no other things but what the Prophets and Moses did Acts 26. 22. say should come But here M. Bishop saith I mangle the text and breake off in the midst of a sentence that it might seeme appliable to all points of the Apostles preachings which the Apostle applieth only to Christs death and resurrection and the preaching and carrying of light to the Gentiles But he himselfe rather doth wrong in so abridging the wordes of the Apostle contrary to the practise of the Apostle who though here he name only a briefe of some principall points as accuslomably is done yet vnder these as the chiefe comprehendeth the whole doctrine which he taught He vsed the wordes to take away the offence which was generally conceiued against his preaching and seeing he did not preach these only particulars which are here set downe neither were they offended only at these therefore he must be so vnderstood as that the wordes must be applyed to all the rest and that taken as put in steede of all whereat they were offended most of all And if we doe not so take them we make him subiect to calumniation because he could not affirme that he said no other things then the Prophets and Moses did say should come if in any other points he taught any thing that had not the testimony of Moses and the Prophets Yea when the same Apostle saith generally of t Rom. 3. 21. 22 the righteousnesse of God by the faith of Iesus Christ that it hath the witnesse of the law and the Prophets how can M. Bishop perswade vs that in the preaching of the righteousnesse of God by the faith of Iesus Christ he should teach any thing but whereof hee had witnesse and warrant of the law and Prophets especially when wee see him as in other of his Epistles so specially in the Epistle to the Romans instifying all points of faith accordingly And that this is a truth not to be contradicted we will take witnesse of Gregory Bishop of Rome who saith that u Gregor in Cant c. 5. Apo 〈…〉 a Pro 〈…〉 â—ruâ—n dâ—ctis vt 〈◊〉 persisterent fidem integram 〈…〉 the Aposiles receiued the whole faith from those things that were spoken by the Prophets And againe x Idem in Ezech hom 6. Qued praedicat lâ—x hoc â—iani Prophete quod dâ—nuilciant Prophatae â—o◠〈…〉 bâ—t 〈◊〉 quod exâ—â—ourt Euangelium hoc praediâ—aâ—erunt Apostoâ—â— per mundum Looke what the law preacheth the same also doe the Prophets and what the Prophets teach the same the Gospell hath exhibited and what the Gospell exhibited the Apostles preached through the world Thus the law and the Prophets and the Gospell and the preaching of the Apostles haue all deliuered only one and the same thing Therefore he saith that y Ibid. Vâ—raque Testamenta in nullo a se dâ—screpant c. Inâ—st testamento veteri testamentum noâ—um c. Prophetia testamenti noâ—i testamentum vetus est expositio testamenti veteris testamentum nouum the two Testaments differ not in any thing one from the other that the new Testament is contained in the old that the old Testament is a prophecio of the now and the new Testament the exposition of the old The same had St. Austin said before that
h Scotus apud Bellarm. de sacra Eucharist lib. 3. cap. 23. Dicit nullum extare loâ—um scripturae tam expressum vt sine Ecclesiâ— declaratione euidentèr câ—gat transubstantiationem admittere Atque id non est omninâ— improbabilâ— c. an ita sit meritâ— dâ—bitarâ— potest cum homines doctissâ—â—â— acutissâ—â—â— qualis inprâ—â—is Scotus fuit contrarium sâ—â—tiaâ—t there is no place of Scripture so expresse as that it euidently forceth to admit transubstantiation without their Churches declaration Yea Bellarmine himselfe saith that this is not improbable and that it may worthily be doubted whether there be any such because very learned and acute men such as Scotus specially was doe thinke the contrary Let him first goe and agree with Scotus and Bellarmine and those other so learned and acute men and then tell vs what he hath to say and we will answere him albeit of this matter I haue i Confuâ—aâ— of the aâ—swere to M. Perkinâ— his AduertisemeÌ„t sect 48. 59. already answered him so much as will suffice for the clearing thereof For his second instance he citeth the wordes of Christ thus whose sinnes yee shall forgiue on earth shall be fâ—rgiuen in heauen and maketh it here deliuered in expresse termes that Priests haue power to pardon sinnes True it is M. Bishop accordingly as you cite on earth but not in heauen in the Court of the Church but not in the Court of conscience for restitution to the outward society of faithfull men not immediately for reconcilement to God As for forgiuenesse of sinnes spiritually with God the Priest hath the ministery only not the power thereof by k 2. Cor. 5. 18. 19 the word of reconciliation not by any forme of absolution neither can he say any further I forgiue thee then he saith I baptise thee who baptiseth not by any inward effect to God which is only the worke of God but only by outward Sacrament to the Church of God Therefore for the Popish challenge of the power of absolution with God our Sauiour Christ saith nothing he speaketh only for that power of absolution which professeth only to take away the barre that standeth against reconcilement to God who in publike sinnes lying vnder publike censure admitteth of no penitency for forgiuenesse in heauen that is not testified and declared for obtayning forgiuenesse and pardon vpon earth It needeth not that I speake so much hereof hauing so largely handled this point l Answere to the Epistle to the King sect 28. and to the Preface of his second part sect 3. before Thirdly he alleageth the words Thou art Peter and vpon this Rocke will I build my Church and the gates of hell shall not preuaile against it from whence he inferreth that Christ hath built his Church vpon St. Peter But it was of Petra the Rocke that Peter had that name giuen him to be called Peter and therefore it cannot be that Peter himselfe should be the Rocke m Gregor in Psal 5. Poenitent Ipse est Petra à qua Petrus nomen accepit super quaÌ„ sâ— ad â—icaturum Ecclesiam dâ—xit Christ himselfe is the Rocke as Gregory saith of which Peter tooke his name and vpon which he said he would build his Church Albeit we deny not but that the Church was in some sort built vpon Peter but vpon Peter as one of many not vpon Peter aloâ—e because of the City of God there are n Apoc. 21. 14. twelue fâ—undations wherein are the names of the Lambes twelue Apostles not only Peters name See hereof also that which hath beene o Chap. 1. §. 2. before said His fourth text is Call the workemen that had laboured in the vineyard and pay them their hire which hee bringeth to proue that good workes doe in iustice deserue eternall life But is this in expresse termes deliuered in those wordes Surely it seemeth to me a very long conclusion to be drawen out of so short a speech I haue handled this text p Of Merits sect 14. 17. before and haue shewed out of the very circumstance of the place that it is so farre from prouing that which he saith as that the contrary is very manifestly and infallibly euicted thereby The briefe is that if things had beene there measured by desert then greater worke should haue had greater wages whereas there all haue alike that it might be vnderstood of all as there I haue cited out of Prosper that q Prosp de vocat Gent. l. 1. c. 5. Vt intelligant dâ—num se gratiâ— non operli accepisse mercâ—dem they receiued a gift of grace not a wages for their workes For his fift instance he bringeth the wordes of St. Iames Doe you see that a man is iustified by workes and not by faith only Hence he inferreth that we are iustified not by faith alone but also by workâ—s And who denyeth but that by workes also we are iustified and must necessarily so be Wee say with Saint Iames that wee are not iustified by faith only but also by workes as Abraham was but yet we say with St. Paul also that r Rom. 3. 20. Gal. 3 11. before God or in the sight of God we are iustified by faith and not by workes and Å¿ Rom. 4. 2. if Abraham were iustified by workes he denyeth him not so to be he had to reioyce but not with God For the further handling of this point also I referre the Reader to that that I haue said t Of Iustification sect 36. before Againe to proue that in extremity of sicknesse we must call for the Priest to anoile vs with holy oile he citeth St. Iames Is any man sicke among you let him bring in the Priests of the Church and let them pray ouer them anoiling them with oile in the name of our Lord. But if their Sacrament of Extreme vnction be here so expresly deliuered how is it that their owne Cardinall Caiâ—tanâ— could not see it who saith that u Caietan in Iac. cap. 5. Nec ex verbis nec ex effectu verba haec loqâ—untur de sacramentali vnctione extremâ— vnctionis sed magis de vnctione quam institâ—â—t Dominus in eâ—angelâ—â— exâ—rcendam in â—gâ—â—tâ—s neither by the wordes nor by the effect doth the Apostle here speake of their sacramentall vnction but rather of that which the Lord instituted in the Gospell to be vsed by his Disciples to them that were sicke He iustifieth that which we say that the annointing whereof St. Iames speaketh was no other but a ceremony annexed to x 1. Cor. 12. 9. the gift of healing of which we reade in the Gospell spoken of Christs disciples y Mar. 6. 13. They annointed many that were sick with oile and healed them which gift and power of healing being ceased in the Church the ceremony must be reputed idle and the vsing thereof in that manner and to that end as the Papists doe is no other but an imitation
iust imputation of apostasie if to them we shall retire our selues from the religion of our fathers And see here how M. Bishop goeth a way quite contrary to St. Austin for St. Austin vsed the Scriptures to draw the Donatists to the example of their former fathers and M. Bishop vseth the example of our former fathers to draw vs away from the Scriptures But against all his vaine motiues we are setled by the charge giuen by God himselfe n Ezech. 20. 18 Walke yee not in the ordinances of your fathers neither obserue their manners nor defile your selues with their Idols I am the Lord your God Walke in my statutes and keepe my iudgements and doe them Gods statutes are the line and rule whereby he hath appointed vs to goe we respect not therefore what our fathers haue done but we looke to the statutes of God in the word of God to the example and teaching of Christ in the word of Christ there to learne how farre we may approue the doings of our fathers To doe otherwise is as the Prophet speaketh o Ierem. 2. 13. to forsake the fountaine of liuing waters which God hath shewed and to digge to our selues broken pits that will hold no water at least no other but puddle water For conclusion strange it is to see how impudently he peruerteth the wordes of Cyprian To returne to the originall of the Lords tradition is with Cyprian to leaue the example of our fathers and to looke to the Gospell what the Lord hath there deliuered but with M. Bishop it is to returne to our forefathers and in steede of the Gospell to learne of them what it is that Christ taught Cyprian saith We are not to regard what any man before vs hath thought fit to be done but what Christ did who was before all M. Bishop saith that we are to regard what our fathers before vs haue thought fit to be done that of them we may learne what Christ did who is before all Cyprian saith We are not to follow the custome of men but the truth of God M. Bishop saith we are to follow the custome of men that we may thereby come to the knowledge of the truth of God Thus very directly he crosseth Cyprian and yet will be very angry if we say that he speaketh any otherwise then Cyprian doth W. BISHOP §. 2. NOw to that point which followeth in M. Abbot There shall be a time when the Kings of the Apocal. 17. earth shall giue their power to the beast and bend themselues to fight against the Lambe which I doe willingly admit but when that time shall be or what Kings it is very vncertaine for there shall be also a time When the Kings of the earth shall be as nurses to Esay 60. Psalm 72. the true Church and shall most humbly both obey it and also enrich and defend it to the vttermost of their power Now by the very insinuation of the Text and the vniforme consent of ancient writers the good Kings shall cherish exalt and magnifie the Church before those euill Kings shall arise who falling away from their fathers faith and from the Catholike Church will lend their aide to her professed enemies to worke her ouerthrow which is a shrewd presumption that the Kings of former ages stoode farre better affected to the true Church of God then some of later times Well this I leaue to vnderstanding mens iudgement But I may not slippe M. Abbots exceeding grosse ouer-sight or rather hainous crime in ranking his Maiesty among those Kings mentioned in the Apocalypse for albeit they shall hate Cap. 17. the whoore and make her desolate and naked and eate her flesh c. yet they shall be most wicked and impious Kings and shall adore the monstruous beast there described and fight against Christ Iesus These be the very wordes of the Text And the ten hornes c. be ten Kings c. these haue one counsell and force and their power they shall deliuer to the beast these shall fight with the Lambe and the Lambe shall ouerthrow them c. And the ten hornes which Vers 16. thou sawest in the beast these shall hate the harlot and make her desolate and naked c. so that the very same ten Kings signified there by ten hornes that did giue all their power to the beast did hate the harlot But how can it be saith one that they who hate the wicked harlot should ioyne with the beast who was as wicked as shee Yes that may well be for it is no newes that wicked men fall out among themselues so that one vngodly and wicked Prince doth sometimes with all his might aide another more wicked then himselfe and at the same instant perhaps or shortly after fight against a third the most wicked of all they doe fight against both good and euill as their owne rage passions or occasions carry them Which I say to stoppe a starting hole of the Protestants who to auoide this inconuenience say that first these ten Kings were bent to all mischiefe and then helped the beast against the Lambe but afterward repented them of their former iniquity then loe they hated the harlot and persecuted her which they would not haue done if they had beene badde Princes this is a prety shift Well say first that this sense could stand with the wordes of the text yet they cannot be applyed to his Maiesty who was not in his former time any â—ider of our religion and now is fallen of from that to the Protestants wherefore this deuice if it could stand with the text will not serue their turne But the spirit of God hath preuented and wholly cut off this vaine imagination for it saith in the next verse That the ten Kings who hated the harlot euen then and after too gaue their Kingdomes to the beast till the word of God be consummate that is till the end of all Wherefore most manifest it is euen by the warrant of Gods sacred word that those Kings mentioned in the Apocalypse were reprobates such did they liue and such shall they die Let then his most excellent Maiesty censure what reward they are worthy off who feare not to thrust his Highnesse into that list of condemned cast-a-waies and that too after they had such faire warning as in my answere to M. Perkins I gaue them to beware how they did his Maiesty that shame and despite If it please his Highnesse to take notice of it I doubt not but that he will conne them little thanke for this their commendation of him R. ABBOT IT hath beene already very gloriously fulfilled which God promised vnto his Church a Esay 49. 23. Kings shall â—e thy nursing fathers and Queenes shall be thy nourses c. The great states of the world the Emperours and Kings and Princes Constantine Theodosius Valentinian Honorius Lucius of Britaine Theodebert and Theodelind of France Reccaredus of Spaine and infinite other of the
Ecclesiasticall as the King of Scots did he well knoweth they durst not As for his other tales that the country was poore and could not spare money for which the Legate came and that the charges of entertainment of such a state would be ouer great they are his owne skiruy deuices the storie mentioneth no such thing and we know the Popes authority where it is acknowledged is not wont to be put off with such slender excuses He then that considereth what I haue alleaged and what he hath answered will easily see that I said truly of them and that there is no cause to returne it vpon me They care not indeede what they say or write so that it may carry a magnificall and braue shew to dazell the eyes of them that are not acquainted with their lewd and naughty dealing THere followed here M. Bishops answere to my sharpe taxation of him for vpbraiding the Kings Maiestie with misfortune in his breeding and bringing vp which for that it concerneth no matter of controuersie I haue left to be touched otherwhere amongst other matters of like nature and proceede to that that followeth for the sixt Chapter CHAP. VI. That the reasons of Popery where there is not a minde preiudicate are not vrgent or forcible and that M. Bishop was iustly censured for that in repeating a rule deliuered by the Kings Maiesty for iudgement of true religion hee left out some wordes thereof ANSWERE TO THE EPISTLE YOu talke M. Bishop of many vrgent and forcible reasons but you talke as c. to VVe hope you will not deny c. W. BISHOP TRue there is no hast indeede for M. Abbot comes faire and soft to the matter What a number of idle vaunting wordes and vaine repetitions be here as though any iuditious man were to be perswaded by bare wordes and voluntary supposals before hee see any proofe Sir I doubt not but the indifferent Reader will suspend his iudgement and deeme nere the worse of my writing for your empty censure till he see good reason to the contrary Sure I am that some Catholikes hauing read your booke doe like much the better of mine and esteeme yours a very fond peece of worke full of babble lies and foule wordes voide of sound proofes and farre from common ciuility Who are more circumspect then you your selues to keepe your followers from reading our bookes who first imprison any that will helpe to print them then set fines on all their heads that shall keep them and make very diligent search after them so that all these common wordes may most truly be returned vpon your selfe Mutato nomine de te narratur fabula You note that I subtilly left out of his Maiesties speech from Christ her Lord and head but shew no cause why and no maruaile for none indeede can be shewed they are needlesse wordes as being comprehended in the former For if the Church of Rome departed not from her selfe when shee was in her most-flourishing and best estate shee cannot depart from Christ her Lord and head wherefore to note this for a subtle tricke giueth the Reader cause to note you for a wrangler and one that is very captious where no cause is offered M. Abbot comes at length to my first reason and goeth about to disproue it thus R. ABBOT HOwsoeuer I seeme to M. Bishop to come faire and soft to the matter I make no doubt but he would haue beene very well contented that I should haue made lesse hast His vpbraiding me with idle vaunting wordes and vaine repetitions with bare wordes and voluntary suppâ—sals seemeth to me no strange thing because he knoweth it to be for his behoofe that all that I haue written be so accounted But euery man can conceiue that he is no fit man to be iudge of my writings He hath a web in his eye that troubleth his sight so as that nothing seemeth streight to him but that that is crooked What reason and proofe I haue brought for that that I say and whether my censure of him be right or wrong it resteth with the iudicious and indifferent Reader duely to consider and then to pronounce accordingly But the lest is in that that followeth Sure I am saith he that some Catholikes hauing read your booke doe like much the better of mine And doe they so indeede M. Bishop Happy man are you then and neede no longer care where you begge your bread You are certainly in the right if some Catholikes like better of your booke then they doe of mine But take heede M. Bishop that you be not deceiued by them It may be they doe but flatter you and to please you are content to say that which they do not thinke It may be they too much fauour you and you may remember what Seneca saith that a Senec. de Tranquill. animi Semper iudicio fauor officit fauour alwaies hindereth a man from iudging aright I told you before of the Prouerbe b Quisquis amat Ranam Ranam putat esse Dianam Who loues the frogge in filthy dike He thinks the frogge Diana-like As in the body so in the mind there is a corrupt disposition which maketh a man to like nothing but that that serueth for the further corrupting of him Yea and it may be they are like to children that thinke the bels sound whatsoeuer they fancy and therefore doe esteeme mine a very fond peece of worke full of babble and lyes and I know not what but yours on the other side a graue profound learned and super-learned booke But M. Bishop if they were not forestalled with preiudice and bewitched thereto with Romish inchantments surely they would see that your Epistle to the King is so farre from bringing those vrgent and forcible reasons which you pretend as that it consisteth wholly of meere cauils and calumniations such and so apparant as that you haue beene glad to let it goe because you saw it vnpossible to defend it Gladly would I know of those iudicious Readers of yours how well they like of your alleaging against vs the opinion of c See the Aduertisement concerning D. Bishops Reproofe sect 16. Proclus the Heretike You haue beene so hot and so confident in it as that hauing set forth the matter at large I would willingly heare of them whether they thinke you or me more worthy to be thrust into the Asses skinne To let passe many other matters you haue there tendered to the King diuers conclusions drawen from our doctrine within the compasse of a few lines Of that that we say that it is vnpossible in this state of mortality and corruption perfectly to fulfill the law you inferre d Epistle to the King sect 19. 20. Therefore it is in vaine to goe about it therefore it is vnpossible to haue charity therefore it is vnpossible to haue faith therefore it is vnpossible for a Protestant cleauing to the grounds of his owne religion to hope for any saluation Againe
of that that we say that the best worke of the righteous man is stained with sinne you conclude Therefore as good to leaue all vndone as to doe any therefore all men are bound vnder paine of damnation neuer to doe any good deede I doe but only name those worthy disputes of yours referring the Reader to their proper places to see further the absurd inconsequence and vanity of them I might goe along your questions of that part and put you in minde of a great number of such illations but I will content my selfe to name an argument or two in the last only To proue the worshipping of Images e Of Images sect 16. you alleage out of the Psalme Cast downe your selues before his foote-stoole and conclude that much more Images may be worshipped Againe to proue that the Arke was worshipped you tell vs First none but the high Priest might come into the place where it was and it was carried before the campe with great solemnity when they were to fight against the Philistines they had great confidence in the presence of the Arke the Bethshamites were slaine for looking into it Oza was smitten of God for touching it You propound first that by these things it is euident that the Arke was worshipped and when you haue set them downe as it were to make your selfe ridiculous you demand Doth not all this conuince in what reuerence the Arke was had Anone f Sect. 17. after for confirmation of the same point that Images are holy and to be reuerenced you alleage that the place where Moses stood was holy ground that daies were called holy and worshipfull that the Priests Vestiments were holy from which wee wonder how you should dreame to deriue that conclusion which you intend Some man will haply excuse the matter that being towards the end of your booke you had spent your wits and knew not well what you said which we would easily admit but that we see that hauing refreshed your wits againe your arguments in this booke are found to be of the same stampe I require example out of the old Testament for the worshipping of Images and you answere that g Chap. 4. §. 3. the hauing of them in the Tabernacle and the Temple where it was neuer thought lawfull to set vp the Image of a man but only the Cheâ—ubins to vs vnknowen what they were and the pictures of Lyons and Buls and Palme trees and Flowers for garnishing the house and the sentence of the Psalmist Adore yee his foote-stoole and many such places and resemblances doe very strongly argue that Images are to be worshipped To proue the profession of Monkery amongst the Iewes you tell vs out of Iosephus of the Essees that were amongst them who with the Pharisees and Sadducees as I haue shewed were no other but Iewish Heretikes For example of Pilgrimages to Relikes and dead mens bones you answer vs that all the males amongst the Iewes were bound by the law to goe thrise in the yeare to the Temple of God at Ierusalem To make good that you may lawfully pray to haue your sinnes forgiuen by the bloud of Thomas Becket and by the same bloud to be brought to heauen you alleage that in the Psalme it is said h Ibid. §. 5. Lord remember Dauid and all his trouble To shew that St. Paul speaketh of the Masse you tell vs hereafter that i 1. Tim. 2. 1. he desireth that obsecrations prayers postulations thanks-giuings be made for all men What M. Bishop doe your iudicious Catholikes of whom you speake tell you that they like well of these proofes of yours And may not we then thinke that both you and they haue drunke of a spiced or rather an inchanted cup that will take such wilfull and affected Sophistications to be very vrgent and forcible reasons Surely M. Bishop with as much wit as you haue told vs here that some Catholikes like better of your booke then they doe of mine I might also tell you that many Protestants hauing seene these your collections and our solutions doe pitty your Catholikes that suffer themselues to be gulled and deluded with such reasonlesse reasons as before I affirmed them to be Yea so reasonlesse are they that when we haue shewed by answere how little reason there is in them we neuer doubt to commit them to the sight of all men And whereas you aske who are more circumspect then we are to keepe our followers from the reading of your bookes I aske of you what cause you your selfe haue to complaine in that behalfe Surely your bookes haue beene very openly and commonly sold and whereas you say that we imprison any that will helpe to print them you see your owne bookes printed for you and free for all men to buy that are desirous of them How many other of your books are there in the same sort common to the view of all men and by vs made common our care only being not to suffer poison to goe freely abroad without a preseruatiue therfore hauing ioyned answer to them we leaue euery one that list to reade at his liberty to iudge of both It would goe amisse with you M. Bishop if our books had that free passage amongst you that yours haue amongst vs. Your Kingdome would soone goe downe euen in Italie and Spaine if your men had liberty to reade our answeres togither with your books The last part of this passage concerneth his deliuery of a speech vttered by his Maiesty at the conference at Hampton Court That no Church ought further to separate it selfe from the Church of Rome in doctrine and ceremonie then shee hath departed from her selfe when shee was in her flourishing and best estate and from Christ her Lord and head In the rehearsall whereof I note him that subtilly he left out the last wordes And from Christ her Lord and head He telleth me that I shew no cause why I doe so and that indeede none can be shewed because they are needlesse wordes and comprehended in the former But we suppose that he needeth more vnderstanding that conceiueth those wordes to be needlesse which are no otherwise comprehended in the former then as the former are expounded by them For although in right meaning it be true which he saith that if the Church of Rome be not departed from her selfe when shee was in her flourishing and best estate shee cannot bee departed from Christ her Lord and head yet such a meaning he may make of her flourishing and best estate as that in that estate shee may be found somewhat to haue departed from Christ her Lord and head His Maiestie therefore to preuent this with great iudgement added And from Christ her Lord and head as to note that by her departing from Christ her Lord wee are to take knowledge of her departing from her selfe when shee was in her flourishing and best estate because then was her flourishing and best estate when shee was nearest to
Christ her Lord and head and most entire in the faith and doctrine which shee had receiued from him Of this flourishing and best estate we must consider in the next Chapter and therefore I cease here to speake any further thereof CHAP. VII Of the flourishing and best estate of the Church of Rome and of the testimony of Theodoret concerning the fulnesse of doctrine contained in the Epistle to the Romans and that the Apostle there condemneth Popery of Idolatry in worshipping of Saints and Images ANSWERE TO THE EPISTLE VVE hope you vvill not deny but the Apostle S. Paul vvas one principall pillar c. to Chap. 8. Paul saith and vve say the same that c. W. BISHOP §. 1. WHat a worthy graue Preface he vseth to assure men that we will not deny S. Paul nor his Epistle to the Romans which neuer were called in doubt by any man But good Sir whiles you muse and busie your head so much vpon bables you forget or wilfully mistake the very point of the question Was the Church of Rome at her most flourishing estate when S. Paul wrote that Epistle to the Romans was her faith then most renovvmed ouer all the vvorld as you write nothing lesse for not the ten thousand part of that most populous Citty was then conuerted to the faith and they that had receiued the Christian faith were very nouices in it and stoode in great neede of the Apostles diuine instructions Any reasonable man would rather iudge that the Church of Rome then came first to her most flourishing estate when Idolatry and all kinde of superstition was put to silence and banished out of her when the Christian religion was publikely preached and conntenanced by the Emperours authority which was not before the reigne of Constantine the Great our most glorious countrey-man wherefore M. Abbots first fault is that he shooteth farre wide from the marke which he should haue aimed at principally The second is more nice yet in one that would seeme so acute not to be excused It is that he taketh an Epistle written to the Romans for their instruction and correction as if it were a declaration and profession of their faith when as all men know such a letter might containe many things which they had not heard off before Further yet that you may see how nothing can passe his fingers without some legerdemaine marke how he englisheth Theodorets wordes Dogmatum pertractationem The handling of opinions is by him translated all points of doctrine whereas it rather signifieth some then all opinions or lessons But I will let these ouer-sights passe as flea-bitings and follow him whither he pleaseth to wander that euery man may see when he is permitted to say what he liketh best that in truth he can alleage out of S. Paul nothing of moment against the Catholike faith R. ABBOT WEe see here what great cause there was that his Maiesty should adde the wordes now spoken off And from Christ her Lord and head because it might be doubted what construction they or any other might make of the flourishing and best estate of the Church of Rome I say that St. Paul wrote his Epistle to that Church when the faith thereof was most renowmed through the world This M. Bishop denieth and will not haue that to be taken for the flourishing and best estate of the Roman Church And why First not the ten thousand part of that most populous Citty was then conuerted to the faith and secondly they who had then receiued the Christian faith were very nouices in it and stoode in great neede of the Apostles diuine instructions So then he will haue vs to vnderstand that then was the flourishing and best estate of the Church of Rome when there were in it the greatest number of Christians and they were so perfect in the faith as that they needed not the Apostles diuine instructions But when was that Not before the reigne of Constantine the Great saith he Well and was it then Nay he saith not so and we may well thinke that he knoweth not well when or what to say Certaine it is that Paganisme abounded in Rome after the time of Constantine who indeede for his time by lawes restrained the publike exercise thereof but yet a Relat. Symmach apud Ambros lib. 5. Epist 30 Diui ConstaÌ„tij factum diu non sletit that act of his saith Symmachus did not long stand good the people returning to their old superstitions and sacrifices vntill that by Theodosius and Gratian the Emperours of Rome they were repressed againe Which lawes of theirs Symmachus the Lieutenant of the city moued the next Emperour Valentinian in his owne name and in the name of the City and Senate of Rome to haue againe repealed who b Symmach vt supra Senatus me querelaruÌ„ suarum iussit esse I egatum c. Vt Praefectus vâ—ster gesta publica prosequor vt Legatus ciuium mandata commendo though he pretended a farre greater number of Senatours to ioyne with him then did as Ambrose sheweth yet cannot be doubted to haue had a great number also partakers with him beside the common multitude of the City whose affection how it stood we may gather by that that Hierome saith not much distant from that time that c Hieron in Esai lib. 16. c. 57. â—psaque Roma orbiâ— Domina in singulis insulis domibusque Tutela simulachrum cereis venerans ac lucernis quam ad tuitionem aedium isto appellant nomine Rome in euery house did with tapers and candles worship the image of Tutela whom they so called for the tuition and defence of their houses though elsewhere he testifie that d IdeÌ„ ad Marcel vt commigret Bethlehem Est ibi sancta Ecclesia c. gentilitate calcata in sublime se quotidiè erigens vocabulum Christianum Paganisme was decaying and the name of Christians arising and growing higher and higher from day to day But if it were yet growing then it was not at full growth and therefore when will M. Bishop say was the most flourishing and best time of the Church there Againe we desire to know of him when the time was that the Church of Rome stoode in no neede of the Apostles diuine instructions May we thinke M. Bishop that euer there was any such time Surely we know now what the cause is why the Apostles diuine instructions are so little set by at Rome They serued the Romans forsooth at first when they were but nouices in the faith but now they are growen ripe and haue no neede to be taught by him May we not thinke him a wise man that thus telleth vs that the Romans then stoode in neede of the Apostles diuine instructions as if there were any time since that they had not the like neede But I would aske him how it appeareth to him that the Romans were then but nouices in the faith The reason which his wordes imply is because
the Apostle wrote that Epistle to them But so did he write two Epistles to the Corinthians of whom notwithstanding he saith that e 1. Cor. 1. 5. in all things they were made rich in Christ in all kinde of speech and in all knowledge So did he to the Ephesians f Acts 20. 27. from whom he kept nothing backe but had shewed them all the counsell of God Yea and of the Romans the Apostle in that Epistle saith g Rom. 15. 14. I am perswaded of you that yee are filled with all knowledge and are able to admonish one another Neuerthelesse I haue somewhat boldly after a sort written vnto you as one that putteth you in remembrance It should seeme then that they were not nouices in the faith but fully instructed in all points and that the end of the Apostles Epistle was only to keepe the remembrance of those things which they had beene before taught Of that time Tertullian saith that h Tertul. de Praescript Foelix Ecclesia cui totam doctrinam Apostoli cum suo sanguine prosuderunt the Apostles Peter and Paul together with their bloud poured forth their whole doctrine all that they taught to that Church and shall wee thinke that when the Apostles deliuered all their doctrine to that Church that Church did not receiue and learne the same Of that time we haue a more sure and vndoubted testimony then we can haue of times following that i Rom. 1. 8. their faith was renowmed throughout the whole world That therefore doe we hold to be the best state of the Roman Church and the most flourishing because we measure not the flourishing of it by number of professours or by glory of outward state but by integrity of doctrine and truth of faith Neuerthelesse because flourishing may seeme to import a reference to that outward liberty and exaltation which that Church as the rest receiued by the reigne of Constantine and enioyed vnder other Christian Emperours after him therefore his Maiesty with great caution and aduisednesse added the other wordes spoken of before to signifie that we are so to respect her in that flourishing estate as that alwaies for more assurance we haue respect to that that shee was at the first immediately from the Apostles and from Christ her Lord and head the liuely picture and description whereof is set forth vnto vs in the Epistle to the Romans Here M. Bishop though he haue not yet proued any first fault yet taketh vpon him to note a second that I take an Epistle written to the Romans for their instruction and correction as if it were a declaration and profession of their faith Where the Reader seeth that saue only I say the Apostle in that Epistle wrote at large I say nothing thereof my selfe but report only what Theodoret saith who if he had affirmed that the Apostle in that Epistle did set downe a declaration of the faith which the Romans then professed had said nothing amisse the care of the Apostle therein being both to confirme them in the faith which they had receiued and to testifie to posterity what that faith was All men know saith M. Bishop that such a letter might containe many things which they had not heard off before But we question not what such a letter might containe that is an idle and dreaming supposall of his but the point is what we are to thinke that Epistle doth containe This I declared by the wordes of Theodoret who giuing a reason why the Epistle to the Romans though written after diuers other yet was put in the first place alleageth this to be it k Theodoret. Praefat. Epist Pauli Epistolam ad Romanos praeposuerunt vt quae in se omnis generis doctrinam accuratam copiosamque dogmatum pertractationem for that it containeth doctrine of all sorts or all kinde of doctrine and very exact and plentifull handling of the points of faith This place dazeled his eyes he stood astonished at it and knew not which way to shift He grew therefore to a desperate resolution â—lectere si nequeam superos Acheronta mouebo Sith God and truth doe vs forgoe I will trie the diuell what he can doe My wordes in my answere speaking of St. Paul writing to the Church of Rome stand thus He wrote at large comprehending therein as Theodoret saith Omnis generis doctrinam accuratam copiosamque dogmatum pertractationem Doctrine of all sorts or all kinde of doctrine and very exact and plentifull handling of the points thereof He in transcribing my text setteth it downe thus comprehending therein as Theodoret saith doctrine of all sorts or all kinde of doctrine Eâ— accuratam copiosamque dogmatum pertractationem An exact and plentifull handling of all points thereof Where note how he purposely leaueth out the Latin wordes Omnis generis doctrinam and whereas in Englishing Dogmatum pertractationem I say the points thereof he in steede of the points saith all points thereof From this latter he frameth his miserable answere which is only an accusation of me for legerdemaine in the Englishing of Theodorets words And why Dogmatum pertractationem The handling of opinions saith he is by him translated all points of doctrine whereas it rather signifieth some then all opinions or lessons Thus he ouerslippeth the words that carry weight and force to the point in question and to colour this that the Reader may not espy it hee busieth him the while with an opinion of my false translation whereas the false translation is none of mine but by himselfe very lewdly foisted in But the Beare though thus broken loose must be brought to the stake againe Remember M. Bishop what I told you and answere vs directly to it Theodoret saith that the Epistle to the Romans containeth Omnis generis doctrinam All kinde of doctrine and doth not say it once only but saith it againe that l Idem Praefat Epist ad Rom. Variam quidem omnis generis doctrinam per haec scripta exhibet Apostolus the Apostle therein deliuereth manifold and not only manifold but all kinde of doctrine Now if all kinde of doctrine that concerneth the Christian faith be contained in the Epistle to the Romans then Popery is not the true Christian faith which teacheth so many points of doctrine whereof nothing is contained in the Epistle to the Romans Nay it doth not only say nothing for Popery but it also saith against it and instructeth vs to call that apostasie and heresie which they falsly call the Catholike faith Whether any thing be there to be found of moment to that purpose we shall see in that that followeth W. BISHOP §. 2. SAint Paul saith he is vvholly against you and for vs. Quickly said but will not be so soone proued First he condemneth the vvorshipping of Saints and Saints Images in that he reproueth the Heathens for changing the glory of the incorruptible God into the similitude of the Image of a
and firme assurance to which purpose the Apostles vsed these wordes to the Lord Encrease our faith And to this agreeth that which Oecumenius saith l Oecumen in Rom. 3. Hoc Dâ—◠〈◊〉 est 〈◊〉 nâ—m 〈…〉 tate excedentis ex sola videlicet fide nos peccatis ianc mortuos viuisicarâ—aâ— sâ—scitare c. Verùm ad quid viuisicatur inquit qui credidit Ad perfectâ—ssimam fide immutabiâ—e habitus fortitudinem Nam ex side in fidem est viuificatio This is the property of the iustice of God exceeding the kindnesse of man euen by faith only to quicken and raise vs vp that are dead in sinnes And whereto is he quickened that hath beleeued To most perfict faith and vnchangeable strength of the habit thereof For our quickening is from faith to faith Here is then the iustice of God that is the iustification of man before God described by the Apostle that it beginneth with faith and goeth forward by faith and is more and more to be apprehended by increase and growth of faith It is begunne by faith only and because the proceeding and perfecting thereof is according to the beginning from faith to faith therefore it is consummate and perfect in faith only And this phrase of speech the holy Ghost seemeth to haue directed purposely against the errour of the Papists who though they acknowledge the beginning of iustification to be by faith yet determine the processe and perfection thereof to consist in workes so that our iustification with them is not according to the wordes of the Apostle from faith to faith but contrary to the doctrine of the Apostle from faith to workes m Bellarm. Recognit lib. de Iustificat Charitas verè absolutè formalis iustitia est c. fides propriè simplicitèr iustificat per modum dispositionis forâ— malitèr autem simplicitèr absolutè non iustiâ— ficat Charity saith Bellarmine is truly and absolutely formall righteousnesse faith properly and simply iustifieth in manner of a disposition but simply and absolutely it doth not iustifie formally And againe n IdeÌ„ Recog lib. de Grat. lib. Arbit QuaÌ„uis fides spes necessariò requirantur ad iustificationem tameÌ„ id quod verissimè proprijssimèque iustificat tanquam vnica formalis causa charitas est Although faith and hope be necessarily required to iustification yet charity is it which most truly and properly iustifieth as the only formall cause So then where the Apostle saith that o Rom. 3. 22. the righteousnesse of God is by the faith of Iesus Christ and that p Vers 30. God iustifieth by faith we must thinke that he speaketh vnproperly he speaketh not formally neither doth he name that wherein the iustification of man most truly consisteth Thus doe they take vpon them as the old Heretikes did to be q Iren. lib. 3. cap. 1. Audent dicere gloriantes emendatores se esse Apostolorum correctours of the Apostles to reforme their ouersights and to better their termes and phrases euen where they speake most vniformely and constantly to deliuer the doctrine of true faith But we will not hearken to them nor be led by them but rather take that which the Apostle teacheth vs that the iustification before God which is taught vs by the Gospell is from faith to faith that it beginneth in faith and continueth in faith and from the beginning to the end consisteth in faith only And hereto agreeth that which the Apostle saith elsewhere r Gal 2. 16. We who are Iewes by nature and not sinners of the Gentiles knowing that a man is not iustified by the workes of the law but by the faith of Iesus Christ euen we haue beleeued in Christ that we might or may be iustified by the faith of Christ and not by the workes of the law because by the workes of the law no flesh shall be iustified Where wee see the processe of iustification plainly described as we haue said from faith to faith the Apostle professing to haue beleeued in Christ not thenceforth to be iustified by workes as Popery teacheth but to be iustified by faith because being now beleeuers they knew that by the workes of the law no flesh should be iustified And this meaning is further confirmed by the proofe which the Apostle bringeth of the wordes whereof we speake Å¿ Habac. 2 4. as it is written saith he The iust shall liue by faith For although those wordes of the Prophet doe seeme to attribute iustification and life to faith yet no otherwise doe they inferre it to be from faith to faith but in that sort as I haue said Certaine it is that but by faith no man can attaine to be called a iust man and therefore in the very name of the iust is an implication of faith The Prophet then teacheth that a man being by faith become a iust man is not thenceforth to expect life by his iustice but to goe on from faith to faith the iust saith he shall liue not by his iustice but by his faith For this cause doth he expresse it not by the present The iust doth liue as the vulgar corruptly readeth but by the future tense The iust shall liue by faith as to note that the iustice of God that is the iustice for which God accepteth and iustifieth vs as it beganne so proceedeth euen to the attainement of euerlasting life not by workes but by faith only And of all this we haue a notable example in our father Abraham who is set before vs as the patterne and example of all the faithfull of whom after that t Gen. 12. 1. 2 c. Heb. 11. 8. by faith he had obeyed God to goe out of his owne Countrey and had wrought many workes of iustice and righteousnesse yet to shew this continuation of the righteousnesse of God from faith to faith it is said u Gen. 15. 6. Abraham beleeued the Lord and hee counted that to him for righteousnesse He was not first iustified by faith to be afterwards iustified by workes but still his faith was it for which he was reputed righteous in the sight of God By all this then we see a direct opposition betwixt the doctrine of the ancient Roman Church and the doctrine of the Papists The Papists say that the righteousnesse of God beginneth with faith but the perfection thereof is in workes and that it consisteth most properly and truly in the righteousnesse of works and that the iust man though he become iust by faith yet must afterwards with God be iustified and attaine to life by workes But the old Church of Rome was farre otherwise minded that iustification before God beginneth in faith and is determined in faith and that the iust man be he neuer so iust must liue not by his iustice but by his faith it being true of iust men as Hierome telleth vs which is said x Hieron adu Pelag. l 2. Pro
possit sed totum donum est ipsius Dei No man sheweth such conuersation of life as that he can be worthy of the Kingdome but this is wholly the gift of God His second proofe is out of those wordes x 2. Cor. 4. 17. This momentany and light affliction worketh vnto vs beyond measure an excellent and an eternall weight of glory But here we finde nothing of our being worthy of that glory which our affliction doth worke vnto vs and so farre is it from prouing our merit and worth as that Fulgentius vseth it directly to proue the contrary For hauing said that y Fulgent vt supra cap. 10. in eternall life the grace of Gods reward doth incomparably and vnspeakably exceede all the merit of the will and worke of man though being good and giuen of God as I haue before alleaged he bringeth for confirmation hereof both the wordes here capitally handled The sufferings of this time are not worthy of the glory to come and also these wordes which M. Bishop here further citeth This momentany and light affliction worketh vnto vs aboue measure an excellent and an eternall weight of glory And very plainly doth it follow hereof for how can the one bee deemed to bee worthy of the other when as there is no measure of proportion betwixt the one and the other And may we not then thinke M. Bishop well wrought to bring vs a text for proofe of a point the contrary whereof hath beene anciently deemed to be proued thereby His third proofe is out of those wordes of the same Apostle z 2. Tim. 4. 8. Henceforth is laid vp for me a crowne of iustice which God that iust Iudge will render vnto me at that day Hereof he collecteth thus If God as a iust Iudge render the ioyes of heauen as a crowne of iustice then were they before iustly deserued and the sufferings of them that deserued them were in iust proportion worthy of them But thou seest gentle Reader that the point that tyeth this sequele togither is his owne word only doe thou denie it and he hath no meanes to make it good Let him lay his ground where he will he shall finde nothing whence to build that which he concludeth If he alleage that it is called a crowne of iustice let him take his answere from St. Bernard a Bernard de Grat. lib. Arbit Est ergò quam Paulus expectat corona iustitiae sed iustitia Dei non suae Iustum est quippe vt reddat quod debet Debet autem quod pollicitus est Et haec est iustitia de qua praesumit Apostolus promissio Dei It is a crowne of iustice which Paul expecteth but of Gods iustice not his owne For it is iust that God pay that which he oweth and he oweth that which he hath promised And this is the iustice whereof the Apostle presumeth euen the promise of God And to this purpose Ambrose saith that b Ambros in Rom. 3. Iustitia Dei dicta est quae videtur esse miserecordia quia de promissione origiâ—em habet cùm promissum Dei redditur iustitia Dei dicitur Iustitia enim Dei est quia reddituÌ„ est quod promissum est it is called the iustice of God which seemeth to be mercy because it hath his originall from promise and when the promise of God is performed it is called the iustice of God for it is the iustice of God that that be performed which is promised The crowne of iustice then is that which God in iustice yeeldeth not because we haue deserued it but because he himselfe hath promised it and therfore M. Bishop here can haue no proofe to serue his turne Neither doth hee gaine any thing by it though wee vnderstand it to be the crowne of our iustice or wherewith our iustice is crowned c Greg. Mor. l 24. c. 5. Iustitia nostra dicitur noÌ„ quae ex nostro nostra est sed quae diuina largitate sit nostra it being called our iustice as Gregory saith not which is ours as of our owne but which by the gift of God becommeth ours because in crowning our iustice it is verified which the Scripture saith d Psal 103. 4. Hee crowneth thee in mercy and louing kindnesse Doth it follow which he concludeth that because God vouchsafeth to honour our seruice with reward therefore the seruice which we doe is in iust proportion worthy of the same reward Surely of them which receiue this crowne of iustice it is said e Psal 55. 7. Vulgat Latin Thou wilt saue them for nothing f Hieron adu Pelag. l. 2. Pro nihilo inquit saluos faciet illos haud dubium quin iustos qui noÌ„ proprio merito sed Dei saluatur clementia He meaneth vndoubtedly the iust saith Hierome who are not saued by their owne merit but by the mercy of God If the iust be saued by mercy then cannot the crowne of iustice argue any thing for worth by merit and desert And for this cause g Apoc. 4. 10. the foure and twenty elders representing the whole company of Gods elect doe cast downe their crownes before the throne of God saying Thou art worthy O Lord to receiue glory and honour and power thereby disclaiming and renouncing all worthinesse in themselues that they may yeeld the acknowledgement thereof as due vnto God only Another argument M. Bishop seemeth to take of that that is said that God rendereth the crowne of iustice as if it could not be said that God doth render but only to the worth and merit of man But thereto I answere with the wordes of Basil h Basil in psal 114. Manet requies sempiterna illos qui in hac vita legitimècer tauerint noÌ„ tanquam debitum operibus reddituÌ„ sed ob munificentissimi Dei gratiam in quo sperauerunt exhibita See of Merits sect 13. There is eternall rest laid vp for all them that lawfully fight the fight of this life not to be rendered according to the merit of workes or by way of debt vnto works but by the grace of our bountifull God prepared for all them that trust in him St. Austin saith that i August in Psal 32. cap. 1. NoÌ„ dicimus Deo Domine Redde quod accepisâ—i sed Redde quod promisisti we doe not say vnto God O Lord render that which thou hast receiued but render that which thou hast promised God rendereth then for his promise sake he rendereth of grace and fauour and therefore fondly doth M. Bishop hereof goe about to frame an argument for merit and desert And as little helpe hath he by that he further vrgeth that God doth this as a iust Iudge for will he say that a iust Iudge is alwaies tyed to render according to desert A malefactour hath deserued to die but the law hath confirmed and published a pardon or else hath yeelded him this benefit that if he can reade
rebelleth against the law of the minde and holdeth vs captiue to the law of sinne l Gal. 5. 17. it lusteth against the spirit and these are contrary one to another so that we cannot doe the things that we would and therefore cannot fulfill the law Why will M. Bishop goe about to dispute against so certaine so cleare and manifest truth Now then vnderstanding the iustification of the law as he doth of the righteousnesse commanded by the law it is true that the end of Gods sending his Sonne was that sinne might be condemned in the flesh that the power and life thereof in vs might be abolished and it vtterly destroyed that sinne being taken away the iustification or righteousnesse of the law may be entirely and perfectly fulfilled in vs for euer This we say that God hath intended to doe and hath already begunne to bring it to effect but he hath begunne only and noâ— perfected this worke nor will doe till this body of ours raised againe from death and out of the dust of the earth haue cast the slough of sinne and become clothed with immortality and incorruption In the meane time m August de ciuit Dei l. 19. c. 27. Ipsa iustitia nostra tanta â—st in hac vita vt potiùs remissione peccatorum constet quà m perfectione virtutum our righteousnesse in this life saith St. Austin consisteth rather in the forgiuenesse of sinnes then in the perfâ—ction of vertues and n Greg. Mor. l. 5. c. 9. Ipsa perfectio nostra culpa non caret nisi hanc seuerus iudex in subtili laÌ„ce examinis misericorditèr penset our very perfection saith Gregory is not free from blame vnlesse God in the precise ballâ—nce of his examination doe mercifully waigh the same And from Gregory did St. Bernard learne to say that o Bernard in fest omn. SaÌ„ct fer 1. Si districtè iudicetur iniusta inuenietur omnis iustitia nostra minus habens Sir Greg Mor. l. 9. c. 11. l. 21. cap. 15 all our iustice or righteousnesse if it be narrowly sifted will be found vâ—iust and defectiue because p August coÌ„t Iulian l. 2. Memores conscij illa ipsa corpora vitioruÌ„ omnium esse materiem pro qua polluti sordidi nihil in nobis munduÌ„ nihil innocens obtinem ex Plilario being polluted and filthy by reason of the corruptions of our sinnefull bodies as Austin alleageth out of Hilary we haue nothing in vs cleane nothing innocent q Hilar. in psal 118. Gimel Et nisi glorificatâ— in naturaÌ„ spiritus corpore vita vera in nobis non potest esse natura neither can there be in vs saith he the nature of the true life vntill the body be glorified into the nature of the spirit Now seeing the case of our righteousnesse in this life iâ—â—aâ—h certayne it is that the righteousnesse of the law is not so fulfilled in vs in this life as that thereby we can be iustified in the sight of God Yea r Leo in Anniuers suo ser 1. In isto seculo si iniquitates Dominus obseruaret nullus iudiciùm suum sustineret in this world saith Leo according to the words of the Psalme if the Lord would take knowledge of iniquities none should be able to beare his iudgement and therefore it remaineth which the same Leo elsewhere saith that Å¿ Leo Epist 81 In quo solo homo se inuenit innocentem in Christ only a man findeth himselfe innocent or iust t Greg. Moral lib. 3. cap. 11. Per hoc cuncta iustificat quod eum qui sine peccato est pro peccatoribus damnat God hereby iustifying vs as Gregory saith for that for vs sinners he condemneth him who is without sinne u Idem in Ezech hom 7. Justus aduocatus noster iustos nos defendet in iudicio quia nosmetipsos cognoscimus accusamus iniustos Our iust Aduocate therefore saith the same Gregory will in iudgement defend vs for iust if we know and accuse our selues to be vniust x Idem in EuaÌ„gel hom 25. Paratus est poenitentiam nostraÌ„ nobis ad innoceÌ„tiam deputare God being ready for his sake to repute vnto vs our penitency for innocency Here is then our iustification before God not in that the righteousnesse of the law is fulfilled in vs but in that vpon our true repentance God reputeth vs innocent for Christs sake and in Christ whom as a sinner he condemned to death and punishment for our sakes Now by that that hath beene said appeareth the answere to his next place y Rom. 13. 8. 10. Loue is the fulfilling of the law and he that loueth his neighbour fulfilleth the law For what is said of iustice or righteousnesse must be also vnderstood of loue because our righteousnesse inherent consisteth in loue and according to the measure of our loue so is the measure of our righteousnesse z August de Nat. Grat. c. 70. Charitas inchoata inchoata iustitia est charitas prouecta prouecta iustitia est charitas magna magna iustitia est charitas perfecta perfecta iustitia est Charity begunne saith Austin is righteousnesse begunne charity increased is righteousnesse increased great charity is great righteousnesse perfect charity is perfect righteousnesse Sith then our iustice or righteousnesse is very defectiue and vnperfect as hath been shewed the like must be conceiued of our loue and therefore though loue be the fulfilling of the law yet in vs it is not the fulfilling of the law because in vs it is vnperfect and farre short of that which the law requireth As we haue the beginnings of loue so we haue the beginnings of fulfilling the law but that is not sufficient to iustification by the law because the law requireth absolute a Gal. 3. 10. continuance in all that is written therein Therefore St. Austin very directly to our purpose saith b Aug. Epist 29. Plenissima charitas qua iam augeri non potest quamdiu hic homo viâ—it est in nemine Quamdiu autem augâ—â—â—i potest prosectò illad quod minus est quà m debet ex vitâ—o est Ex quo vitio non est iustus in terra qui facit bonum non peccat Ex quo vitio non iustificabitar in coâ— spects Dei omnis viuens The most perfect charity which can now no further be increased so long as a man liueth here is found in none and so long as it may be increased that that is lesse then it ought to be is by reason of some vice or corruption in vs by reason whereof there is not a man iust vpon earth that doth good and sinneth not by reason wherof no man liuing shall be iustified in the sight of God In a word loue is the fulfilling of the law when as there is loue according to the tenour of the law The law saith c Deut. 6. 5. Luke 10. 27. Thou shalt
namely he saith Idem Moral l. 10. c. 8. Saepe â—ontingit â—t fides in menâ—e iam viâ—eat sed tamen ex parte aliqua in dubietate contabâ—scat Vnam candemque mentem cerâ—â—uao solidae sidâ—i roborat tamen ex aliquantula mutabilitate perfidâ—e aura dubictatis versat of the man before mentioned that u Ibid. Per sidem sperans per infidelitatem fluctuans dicebat c. Et exerare certus iam po sidem coeperat adhuc incertus vndas persidiae ex incredulitate â—â—lerabat hoping by faith and wauering by vnbeliefe he said Lord I beleeue helpe my vnbeliefe He beganne to pray saith he certaine now by faith and yet being vncertaine hee bare the waues of vnbeliefe Wee see here beside all that hath beene formerly said that saith and vnbeliefe certainty and vncertainty assurance and doubt bee blended together in one and the same man and why doth M. Bishop then professing to be a Romanist thus absurdly crosse the old doctrine of the Church of Rome why doth he tell vs so often that faith excludeth all feare and doubt But he committeth here a further errour in wresting x See hereof the question of the certainty of saluation sect 10. the Apostles wordes to doubting feare which is dâ—strustfull of God whereas the Apostle speaketh of that godly feare whereby we are distrustfull of our selues that we may trust in God only The Apostle doth not say Worke your saluation in feare and trembling so as to bee alwaies in feare and doubt of your being saued but so as that you neuer dare trust to your selues or attribute any thing in this behalfe to your owne power or worke but alwaies to giue glory vnto God and to depend vpon him seeking to be enabled and strengthened by his arme because though you be willed to worke your owne saluation yet you must know that it is God that worketh in you both to will it and to worke it euen of his owne good will Dauid in the Psalme saith y Psal 2. 11. Serue the Lord in feare What meaneth this saith St. Austin z August in Psal 65. Quid hoc sihi vult Audi vocem Apostoli Cum timore inquit tremore c. Quare cum timore tremore subiecit causam Dâ—us est enim c. si ergò Deus operatur â—â—te Dei gratia benè operaris non viribus tuis Ergo si gaudes time ne fortè quod datum est humili auscratur superbo Heare what the Apostle saith with feare and trembling worke your owne saluation Why with feare and trembling He addeth the cause for it is God that worketh in you both to will and to doe If God then worke in thee thou workest well by the grace of God not by thine owne strength Where we see how St. Austin vnderstandeth feare in the Apostles wordes as he doth in the wordes of Dauid and would M. Bishop be so absurd as to vnderstand Dauid to say serue the Lord so as to be continually in feare and doubt of your owne saluation And whereas St. Austin saith that the Apostle to giue a reason why hee saith in feare and trembling addeth those other wordes for it is God that worketh in you both to will and to doe will M. Bishop be so madde as to couple these speeches in this sort Worke your saluation being alwaies in feare and doubt thereof because it is God that worketh in you both to will and to doe What is it a reason for vs to doubt of our owne saluation because it is God that worketh in vs both to will and to do The same St. Austin in another place citing the same words of the Psalme Serue the Lord in feare and reioyce vnto him with trembling saith that a August de corrept grat cap. â— Quid ostendens nisi cos esse commonitos qui ambulant in via iusta vt in tiâ— more Deo seruiant id est non altum sapiat sed timeant qâ—od significat non superbiant sed humiâ—es sint c. exultent Deo sed cum tremoâ—e in nullo gloriantes quando nostrum nihil sit vt qui gloriatur in Domino gloriâ—tur ne perâ—ant de via iusta in qua iam ambulare coeperâ—t dum sibi â—oc ipsum assignant quò◠in ea sunt His verbis vsus est Apostolê° vbi ait cum timore c. ostendens quare cum timore tremore ait dâ—us est â—â—m c. they who walke in the right way are admonished thereby not to be proud but to be humble to reioyce vnto God but with trembling not glorying in any thing because nothing is ours that hee that reioyceth may reioyce in the Lord lest they perish out of the right way wherin they haue begunne to walke whilest they attribute it to themselues that they are in the way Whereupon he addeth The like wordes the Apostle also vseth With feare and trembling worke your owne saluation and to shew why with feare and trembling hee saith for it is God that worketh in you both to will and to doe The feare then which the Apostle commendeth to vs is not a doubting feare such as is contrary to assurance of faith but such as is contrary to presumption and pride and trust in our selues and importeth humility lowlinesse of minde distrust of our owne strength that wee may relie vpon the strength and power of God Why doth M. Bishop then forgoe a plaine and manifest construction to force a meaning vpon the Apostle which can by no meanes bee sitting or agreeing with the wordes from hence he goeth forward to proue that we ought to haue a firme hope of saluation But why doth he take such paines to proue that which we deny not or how is it that he seeth not that the proofe of that is his owne reproofe For if we must firmely hope for saluation then we must not stand in feare of our saluation But he saith b Of the certainty of saluation sect 10. we must stand in feare of our saluation we must feare whether we shall be saued or not Therefore we ought not firmely and stedfastly to hope for it These two cannot stand together we cannot firmely hope for saluation if we must stand in feare and doubt whether we shall be saued or not Last of all he quarrelleth vs as touching the nature of true faith The very faith saith he whereby we are iustified is no such kinde of faith as the Protestants claime to be iustified by What is it then Forsooth it is that faith whereby wee beleeue all things to be true which God hath reueiled And how doth that appeare Marry St. Paul declareth Abraham to haue beene iustified by beleeuing that God according to his promise would giue him a sonne and make him the father of many nations Which his base and vndiuine conceipt of Christian saith I haue exagitated c Of Iustification
sect 18. elsewhere and I should wonder but that it is his manner so to doe that the absurdity thereof being so displayed he would thus repeate it againe almost in the same wordes It shall be here sufficient thence briefly to answere him that the iustifying faith of a Christian man is not incident to the Diuell But the Diuell is capable of beleeuing all â—o bee true which God hath reueiled The Diuell could beleeue that God according to his promise would giue Abraham a sonne and make him the father of many nations Therefore iustifying faith is more then to beleeue all to be true vvhich God hath reueiled That more is plainly gathered of that which Cyprian saith d Cyprian de dupl martyrio Non credit in Deum qui non in â—o solo collocat totius foelicitatis suae fiduciam He beleeueth not in God that doth not place or repose in God only the confidence and trust of his whole felicity and happinesse Iustifying faith then is the reposing of trust and confidence in God only to obtaine of him eternall blisse and happinesse through the merits and mediation of Iesus Christ And this was Abrahams faith not a carnall beliefe only that God vvould giue him a sonne and a great posterity of many nations but a beleefe of a spirituall e Gen. 12. 2. Gal. 3. 8. 9. blessing in his seede according to the promise of God both to himselfe and to all the nations of the earth And this vve see in the place which M. Bishop citeth vvhere the Apostle alleaging that Abrahams faith was imputed to him for righteousnesse addeth f Rom. 4. 23. Now it is not written for him only but also for vs to whom it shall be imputed for righteousnesse What to beleeue that old and barren persons may haue children if God say the word as M. Bishop in the place before mentioned very rudely expresseth the faith of Abraham Nay but to beleeue in him that raised vp Iesus the Lord from the dead who was deliuered to death for our sinnes and rose againe for our iustification This was it which the faith of Abraham respected By beleefe of the promise of God g Iohn 8. 56. he saw the day of Christ He beleeued that of his seed should come a Sauiour both to himselfe and to vs who should be deliuered to death for our sinnes and rise againe for our iustification and by this faith he was iustified For the same faith saued Abraham that now saueth vs as hath beene before shewed But the faith that saueth vs is the faith of the Gospell the faith of Iesus Christ the faith of his Crosse the faith of his Bloud the faith of his Death and Resurrection Therefore this was also the faith that saued Abraham Thus M. Bishops heapes of testimonies proue for his part heapes of chaffe and not of corne they carry a shew of multitude but say nothing at all for him He is a â—aiâ—e man that goeth about by such allegations to impeach any peece of the Protestants iustification When he hath spent all his paper-shot the Protestants iustification vvill remaine still W. BISHOP §. 3. NOw I come to the other points named by M. Abbot There is nothing saith he in S. Paul for the merit of single life But he is greatly mistaken for the Apostle saith That the care of the single and vnmarried 1. Cor. 7. vers 32 33. 34. is to please God and their study to thinke vpon those things that appertaine vnto God and how they may be holy both in body and in spirit which must needes be more acceptable in Gods sight then to be carping for this world and caring how to please their yoke-mate To this wee adde Monkish vowes of which if hee were worthy to be a good Abbot he would speake more respectiuely somwhat S. Paul hath of the vow of chastiâ—y which is one of their principall vowes for he auoucheth certaine widdowes worthy of damnation because 1. Tim. 5. v. 12. they broke the same former vow of chastity And S. Paul himselfe shoare his head in Cenchris because Act. 18. vers 18. he had a vow which was the vow of a Nazarite not much vnlike for the time though much inferiour vnto the vow of religious persons see of that vow the sixt Chapter of the booke of Numbers There is nothing saith M. Abbot in S. Paul of prayer for the dead which is not true for he teacheth that some of the faithfull who haue built vpon the right foundation hay 1. Cor. 3. vers 13. stubble and such like trash shall notwithstanding at the day of our Lord bee saued yet so as through fire Which the ancient Doctors doe take to be the fire of SS Aug. in psal 37. Hieron lib. 2. cont Iouin 13. Ambros in hunc locum Gregor in psal 3. Poenitentialem Purgatory Now if many whiles the drosse of their workes be purged doe lie in fire it will easily follow thereof that euery good soule who hath any Christian compassion in him will pray for the release of their Christian brother out of those torments R. ABBOT THou maiest here see gentle Reader M. Bishops tergiuersation and manifest shifting I propounded out of Theodoret that the Epistle to the Romans containeth all manner doctrines of faith Vpon this ground I noted that the doctrine of Popery is to be condemned for that it containeth so many points as necessary articles of faith whereof there is nothing to be found in the Epistle to the Romans Herewith M. Bishop found himselfe greatly distressed On the one side he durst not openly reiect the testimony of Theodoret fearing least that haply might be some preiudice to him On the other side he saw he could not finde their religion in the Epistle to the Romans Now therefore silently he stealeth away and betaketh himselfe to the rest of Pauls Epistles not vpon any hope that he hath that he can thence make good his cause but for that hee findeth there some speeches deliuered vpon occasions whereby hee can better giue colour to some doctrines of theirs of which the Apostle neuer thought He telleth his Reader that I say there is nothing in St. Paul for the merit of single life But my saying was that in the Epistle to the Romans which Theodoret affirmeth to containe all kinde of doctrine there is nothing said for the merit of single life Well let him yet haue his way let vs giue him full liberty of the rest of St. Pauls Epistles and what hath he there for the proofe of it Forsooth he telleth vs that the Apostle saith that the care of the single and vnmarried is to please God and their study to thinke vpon those things that appertaine to God and how they may be holy both in body and in spirit which saith he must needes be more acceptable in Gods sight then to be carking for this world and caring how to please their yoke-mate But here he
who for defence of their Image-making when it was condemned obiected i Tertull. de Idololat Cur ergò Moses in eremo simulaâ—hruÌ„ Serpentis ex aere fecit scorsum figurae qua dispositioni alicui arcanae praestruebantur non ad erogationem legis sed ad exemplarium causae suae c. Benè quòd idem Deus lege vetuit similitudinem fieri extraordinario praecepto serpentis similitudmem indixit Si eundem Deum obseruas habes legem eius Ne feceris similitudinem Si praeceptum factae postca similitudinis respicis tu imitare Moysen Ne facias aduersus legem simulachrum aliquâ—d nisi tibi Deâ—tâ— iâ—sserit Why then did Moses in the wildernesse make the similitude of a brasen Serpent He presumeth that which M. Bishop vrgeth that all things befell to that people by way of figure but saith we are to set figures here aside which were appointed for some secret signification not for the prescribing of a law but for sampling the cause of the appointing of them It is well saith he that the same God did by his law forbid any image or similitude to be made and by an extraordinary charge appointed the similitude of the Serpent If thou regard the same God thou hast his law Thou shalt not make the likenesse of any thing If thou looke to the Commandement of making a similitude afterwards doe thou imitate Moyses make no image against the law vnlesse God himselfe command thee Euen so say wee to M. Bishop that the making of the Cherubins by an extraordinary commandement of God is no warrant for vs to breake the law of God We haue the law of God and that we are to follow but what God commanded for speciall vse and signification we must not draw to an example of imitation But to goe beyond the example and from the making of an image for typicall vse and construction to proceede to giue to images spirituall worship and deuotion this is a sinne inexcusable and hath no colour of defence by any example of the word of God Now as this so that which he saith for Relikes also deserueth no other but contempt The Israelites by the speciall commandement of God kept k â—xod 16. 33. a pot full of Manna that their posterity might see with what bread the Lord had fed them By the like commandement of God l Numb 17. 10. the rodde of Aaron which had blossomed and brought forth fruit was laid vp and kept for a token to the rebellious that they might not dare to murmure against Aaron and his Sonnes concerning the Priesthood By Gods commandement also m Exod. 40. 20. the tables of the Testament were put into the Arke there to be kept both that and all the rest being said to haue beene done n Vers 21. as the Lord had commanded Moses Now here I say to M. Bishop againe let him in this behalfe also imitate Moses and if God haue giuen any commandement concerning Relikes let him by vertue therof challenge deuotion to them But if God haue commanded nothing thereof why doth hee bring the example of things expresly commanded of God for warrant of those things that haue beene superstitiously deuised by men But it is worthy here to be questioned by what Chimicall tricke it is that the golden pot of Manna and Aarons rodde and the tables of the Testament are turned into Relikes and giuen vs for examples of Popish Relikes Popish Relikes are the bodies of Saints or peeces of their bodies or such things as they haue worne or haue beene applied vnto them as their coates their shirts their shoes the chaines and fetters wherwith they haue been bound the instruments of the tortures that haue beene done to them These they lay vp and keepe as matters of great deuotion and holinesse in their solemne Processions they carry them gloriously about and make the people doe great reuerence to them they shew them that the people may behold them touch them kisse them worship them pray before them offer to them they teach them to hang them and weare them about their necks with great confidence thereby towards God and the Saints whose Relikes they are to finde helpe at their hands they vow long Pilgrimages to goe to the places where these Relikes are in beleefe that God will heare their prayers rather there then otherwhere they promise to them that performe these deuotions to them large Indulgences and Pardons to deliuer their soules from Purgatory in the taking of othes they lay their hands vpon them as making the Saints their witnesses that they say truth To these Relikes they require such honors to be done vnder pretense that o Concil Trident c. de Reliq Sanct. Sanctorum Martyrâ—â— aliorum cum Christo viueÌ„lium sancta corpora quae viua meÌ„bra fuerunt Christi templa Spir. sancti ab ipso ad aeternam vitam suscitanda glorificanda à fidelibus veneranda esse c. the bodies of the Saints were the liuing members of Christ and the temples of the holy Ghost by him to be raised vp againe and glorified vnto eternall life Now I maruell how M. Bishop will apply these things to the golden pot of Manna to Aarons rodde and to the tables of the Testament Were these the members of Christ or the temples of the holy Ghost or had they any such application to the bodies of any Saints as to receiue holines from them Might hee not as well tell vs that the Arke was a Relike and the Tabernacle and the Temple and all the vtensils and implements thereof And where I maruell are the deuotions that were done to those Relikes of his Did the people bow downe to them did they worship them or pray to them or practise those abhominable idolatries to them which they doe to their Relikes What an impudent man is he to mock the vnskilfull Reader with such impertinent allegations nothing at all concerning those things for which hee bringeth them As for that which they alleage for a reason of those abhominations which they practise about their Relikes or as they terme it of the honour which they doe vnto them namely for that they haue beene the members of Christ and temples of the holy Ghost the vse of that reason was conceiued of old to serue for the burying of them in the earth not for the raking of them out of the earth to doe worship and deuotion to them And therefore St. Austin affirming that p August de Ciuitat Dei Lib. 1. Cap. 13. Nec idcòtamen contemnen da sunt abijcienda corpora defunctorâ— maximeque iustoâ—uÌ„ atque fidelium quibuâ— tanquam organis vasis ad omnia bona opera vsus est sanctuâ— spiritus c. Vnde antiquoruÌ„ iustorum funera officiâ—sa pictate curata sunt exequiae celebratâ— sepultura prouisa ipsique dum viueâ— ent de sepâ—liendis vel etiâ— transfereÌ„dis suis corporibus filijs
it to be great disaduantage to him and on the contrary to aduantage himselfe by St. Austins authority he sticketh not most wilfully and absurdly to belie him calling him in the meane time the Eagle-eyed Doctor after the manner of the i Mat. 23. 30. Scribes and Pharisees hypocrites who garnished the Sepulchres of the Prophets but their doctrine they could not abide First he setteth downe St. Austins ground in the Apostles wordes k 1. Cor. 13. 9. We know in part and we prophesie in part but when that which is perfect is come then that which is vnperfect shall be done away And againe l Vers 12. Wee see now by a glasse in a darke sort but then face to face Hereof he saith that St. Austin doth deduce that the knowledge of the heauenly Cittizens is without comparison farre more perfect and cleare then euer any mortall mans was of things absent and to come Yea he alleageth these as the very words of Austin If then the Prophets being mortall men had particular vnderstanding of things farre distant from them and done in other Countries much more doe those immortall soules replenished with the glorious light of heauen perfectly know that which is done on earth though neuer so farre from them For this hee quoteth August de ciuit Dei lib. 22. cap. 29. Now would not a man maruell that M. Bishop should dare to cite such a sentence as out of Austin when Austin hath no such And yet he doth so most folsly and vnhonestly St. Austin saying nothing in that place of the immortall soules now in heauen but only of the body and soule conioyned after the resurrection The very thing that he propoundeth to speake of in the beginning of the Chapter is this l August de Ciu. Dei l. 12. c. 29. Nunc iam quid actari sint in corporibus immortalibus atque spiritualibus fancti non adhuc eâ—rum carne carnaliter sed spiritualitèr iam viuente quantum Dominus dignatur adiuuare videamus What the Saints shall doe in their immortall and spirituall bodies the flesh now liuing no longer carnally but spiritually To set forth the sight and knowledge of things which the Saints shall then haue he taketh a coniecture from the example of Elizeus m Ibid. Si Propheta Helizeus pucrum â—uum Gâ—eziabsens câ—rpore vidâ—t accipientem munera quae dedit et Naaman Syrus c. quantò magis in illo corpore spirituali videbunt sancti omnia non solum sioculos claudaÌ„t verumâ—tiam vnde sunt corpore absentes Tunc enim erit perfectum illud de quo loquens Apostolus Ex parte inquit scimus c. Itane cum venerit quod perfectum est nec iam corpus corruptibile aggrauabit animam sed incorruptibile nihil impediet illi sancti ad ea quae videnda sunt â—culis corporeis quibus Helisaeus absensad seruum suum videndum non indiguit indigebunt who being absent yet saw his seruant Gehezi taking gifts of Naaman the Syrian How much more saith he shall the Saints in that spirituall body see all things not only though they shut their eies but also where in body they are absent fir then shall be the perfection saith he whereof the Apostle speaketh citing the wordes which are before set downe and then inferring againe When that is come which is perfect and the corruptible body shall no longer clogge the soule but being incorruptible shall nothing hinder it shall the Saints neede bodily eyes for the seeing of things which Elizeus needed not for the seeing of his seruant I will not stand here to dispute of the strength of this collection nor of St. Austins application of those words of the Apostle but wee see that here is no such matter as M. Bishop pretendeth but by his collecting head hee bath meerely coined a sentence of his owne St. Austin in the one place denyeth that the Saints now are acquainted with our matters and in the other place saith nothing to the contrary but speaketh only vncertainly of the state that shall be after the resurrection from the dead and is not M. Bishop in the meane time a trusty man thus to bolster a false matter with a forged proofe I conclude with a briefe answere to his ground that our crauing of ech others prayers liuing is a request of mutuall loue but Popish prayers to Saints are prayers of adoration and religion performed to them In the one we pray only as fellow members in compassion in the other the Saints are made to pray as Patrones by mediation The one therefore hath no fellowship or agreement with the other and very deceiptfully doth M. Bishop deale to bring the pretence of the one for the colouring of the other W. BISHOP §. 6. NOw to the Masse The same profound diuine Saint Aug. Epist 59. ad Paulinum Ambros Chrysost in hunc locum Augustine with other holy Fathers who were not wont so lightly to skimme ouer the Scriptures as our late new Masters doe but seriously searched them and most deeply pierced into them did also finde all the parts of the Masse touched by the Apostle S. Paul in these wordes I desire that obsecrations prayers postulations 2. Tim. 2. vers 1. thanks-giuings be made for all men c. declaring how by these foure wordes of the Apostles are expressed the foure different sorts of prayers vsed in the celebration of the holy Mysteries By Obsecrations those prayers that the Priest saith before consecration By Prayers such as be said at and after the consecration vnto the end of the Pater noster By postulations those that are said at the Communion vnto the blessing of the people Finally By Thanks-giuing such as are said after by both Priest and People to giue God thanks for so great a gift receiued He that knoweth what the Masse is may by these wordes of the Apostle see all the parts of it very liuely paintedout in this discourse of S. Augustine who though he calleth not that celebration of the Sacrament by the name of Masse yet doth he giue it a name equiualent Sacri Altaris oblatio the oblation or sacrifice â—pistola 59. of the holy Altar in the solution of the fift question at the exposition of these wordes Orationes As for the principall part of the Masse which is the Reall presence of Christs body in the blessed Sacrament S. Paul deliuereth it in as expresse termes as may be euen as he had receiued it from our Lord This is my body which shall be deliuered 1. Cor. 11. v. 23. for you c. and addeth that he that eateth and drinketh it vnworthily eateth and drinketh iudgement to himselfe not discerning the body of our Lord. And in the Chapter before maketh this demaund The Chalice or cup of benediction which we blesse is it not the communication of the bloud of Christ and the bread which we breake is it not the participation of
the body of our Lord Moreouer he speaketh of the Church of Rome being then but in her cradle most honourably saying Your faith is Rom. 1. vers 8. renowmed in the whole world and after Your obedience Rom. 16. ver 19. is published into euery place But no maruaile to the wise though he did not then make mention of her Supremacie for that did not belong to the Church or people of Rome but to S. Peter who when S. Paul wrote that Epistle was scarse well setled there neither did that appertaine to the matter he treated of R. ABBOT NOw to the Masse sâ—ith M. Bishop but there is no wise man that readeth what he hath here written but would thinke that hee had done much more wisely to keepe him from the Masse I cannot tell whether more to pitty his folly or to detest his wilfulnesse See with what a graue preface he entreth to a most ridiculous and childish proofe The same profound diuine St. Austin with other holy Fathers who were not wont so lightly to skimme ouer the Scriptures as our late new Masters doe but seriously searched them and most deeply pierced into them did also finde all the parts of the Masse touched by the Apostle St. Paul in these wordes I desire that obsecrations prayers postulations thanks-giuings be made for all men This phrase of skimming ouer the Scriptures he learned of his Masters of Rhemes who vpon those words of St. Paul alleaging by that place of Austin and some other Fathers that all those kinds of prayers were publikely vsed in the Lyturgie of the Church conclude thus a Rhem. Testam Annot. 1. Tim. 2. 1. So exactly doth the practise of the Church agree with the precepts of the Apostle and the Scriptures and so profoundly doe the holy Fathers seeke out the proper sense of the Scriptures which our Protestants doe so prophanely popularly and lightly skimme ouer that they can neither see nor endure the truth So then it seemeth we must diue very deepe to finde the Masse in the Scriptures but wee are in doubt that they which goe about to diue so deepe will certainly bee drowned and neuer finde that that they seeke for And tell vs in good sooth M. Bishop did St. Austin in your opinion finde in those wordes all the parts of your Masse Nay did he finde that at all to which the name of the Masse is by you properly referred You hold the Masse to be a proper reall sacrifice of the very naturall body and bloud of Christ offered to God for propitiation of the sinnes both of quicke and dead and doth St. Austin speake any thing to that effect or could he finde all the parts of the Masse without finding this Yea that the impudency of him and his Rhemish Masters may the better appeare doth St. Austin say any thing there but what properly belongeth to our Communion and not to their Masse Thou shalt vnderstand good Reader that Paulinus wrote to Austin to be instructed by him of the difference of those sorts of prayers which St. Paul commendeth to Timothy in the wordes aforesaid St. Austin answereth him that b Aug. Epist 59. Illa planè difficillimè discernuntur c. Aliqua singulorum istorum proprietas inquirenda est sed ad â—a liquidò peruenire difficile est Multa quippe hinc dici possunt quae improbandâ— non sint sed eligo in his verbis hoc intelligere quod omnis vel penè omnis frequentat Ecclesia vt precationes accipiamus dictas quas facimus in celebratione Sacramentorum antequam illud quod est in Domini mensa incipiat benedici orationes cum benedicitur sanctificatur ad distribuendum coÌ„minuitur quam totam petitionem ferè omnis Ecclesia Dominica oratione coÌ„cludit Interpellationes siue postulationes fiunt cum populus benedicitur Tunc enim antistites velut aduocati susceptos suos per manus impositionem miserecordissimae offerunt potestati Quibus peractis participato tanto Sacramento gratiarum actio câ—ncta concludit they are very hardly discerned that there is some propriety of euery of them to be enquired of but very hard it is certainly to attaine vnto it For many things saith he may be said hereof which are not to be disliked but I make choise to vnderstand in these wordes that which the whole Church or almost the whole accustometh to take those to be called precations obsecrations as M. Bishop termeth them out of their vulgar Latin which we make in the celebration of the Sacraments before that which is vpon the Lords table beginne to be blessed Prayers those which are vsed when the same is blessed and sanctified and broken to be distributed all which petition almost the whole church concludeth with the Lords prayer Intercessions or postulations which are made when the people is blessed for then the Priests as aduocates doe offer to the most mercifull power them whom they haue receiued by imposition of hands All which being done and after the participation of so great a Sacrament thanks-giuing concludeth all Now what is there in all this that doth concerne the Masse M. Bishop telleth vs that St. Austin findeth all the parts of the Masse here touched by the Apostle and see saith he all the parts of it very liuely painted out but can any man but thinke that he was scant sober when he looked vpon the place and therefore his eyes being troubled thought hee saw that which hee saw not Here is the celebration of a Sacrament the setting of bread and wine vpon the table of the Lord the blessing and sanctifying thereof the breaking of it to be distributed to the people the peoples participating of the Sacrament and in the meane while prayers supplications intercessions giuing of thanks the very true description of our Communion but who seeth any thing here appertaining to the Masse What M. Bishop is there no end of your trifling will yee still goe on to play the wiseman in this sort But to helpe the matter he telleth vs that though he calleth not that celebration of the Sacrament by the name of Masse yet he doth giue it a name equiualent Sacri Altaris oblatio the oblation or sacrifice of the holy Altar It is true indeede that St. Austin nameth the oblation of the holy Altar but nothing at all to M. Bishops vse For willing to giue a reason why the prayers vsed in the very act of the administration of the Sacrament are termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he taketh the same from the composition of the word and because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often vsed to signifie a vow therefore he saith that c Ibid. Ea propriè intelligenda est oratio quam facimus ad votum c. Vouentur autem omnia quae offeruntur Deo maximè sancti Altaris oblatio quo Sacramento praedicatur aliud nostrum votum maximum quo nos vouimus in Christo esse mansuros id est
is therein approued by the Councell of Ephesus n Cyril Epist 10. ad Nestor Nec praeter ipsum alteri cuipid homini siue sacerdotij nomen siue rem ipsam ascribimus We ascribe not the name of Priesthood or the thing it selfe to any other but to Christ only o August coÌ„t Faust l. 22. c. 17 Vnus verus Sacerdos Mediator Dei hominum c. The only true Priest as St. Austin calleth him p Ibid. l. 20. c. 18. Verum sacrificium c. quo eius Altare solus Christus impleuit Who only saith he hath filled Gods Altar with true sacrifice Whilest he limiteth the sacrifice of Christ to his q Heb. 7. 27. 10. 10. once offering of himselfe r Heb. 9. 12. by the shedding of his bloud and denyeth plainly his Å¿ Heb. 7. 27. 9. 1. 25. often offering he disclaimeth the Popish sacrifice which is often offered not from yeare to yeare only but from day to day after the manner of the Leuiticall sacrifice which is therefore argued not to haue taken away sinnes t Heb. 10. 1. 2. because it was often offered For u Vers 18. where there is remission of sinnes there is no more offering for sinne Where there is therefore still offering for sinne there is a deniall of the purchase of remission of sinnes But in the x Mat. 26. 28. shedding of the bloud of Christ who doubteth but that there is remission of sinnes Who then can doubt but that after the shedding of the bloud of Christ there is no more offering or sacrifice for sinne Therefore St. Austin saith y Aug. cont aduersar leg proph lib. 1. cap. 18. Singulari solo vero sacrificio Christi pro nobis sanguis effususest For the soueraigne and only true sacrifice the bloud of Christ was shed for vs. If the shedding of the bloud of Christ be the only true sacrifice then is there no true sacrifice in the Popish Masse and therefore St. Austin neuer vnderstood the Apostles words of any Popish sacrifice Well though the Apostle say nothing for the sacrifice yet he saith somewhat M. Bishop telleth vs for the principall part of the Masse which is the Reall presence But what is the Reall presence now the principall part of the Masse They will haue vs by the Masse to vnderstand a sacrifice and the Reall presence may stand without any sacrifice and so by this meanes wee shall haue a Masse without a Masse But what saith the Apostle for the Reall presence Forsooth he deliuereth it in as expresse termes as may be euen as he had receiued it from our Lord This is my body which shall be deliuered for you c. and addeth that he that eateth and drinketh it vnworthily eateth and drinketh iudgement to himselfe not discerning the body of our Lord. Wee see the wordes we reade them daylie but we cannot see in them the Reall presence Christ saith there This is my body but he doth not say This is my body really present He telleth vs that the vnworthy receiuer incurreth iudgement for not discerning the Lords body but he doth not tell vs that this is for not discerning his body really present M. Bishop should here haue giuen vs a sound reason that these wordes doe necessarily enforce a reall presence and cannot be verified but by the granting thereof For if there may be another interpretation of these wordes standing well with Scriptures approued by Fathers confonant and agreeable to the nature of all Sacraments then how childishly how vainly doth he deale only to set downe the place and to say it is a proofe for the reall presence Nay see how by alleaging places in this sort he circumuenteth himselfe and destroyeth by one place that which he seeketh to fortifie by another For whereas Transubstantiation is the foundation and ground of Reall presence the latter place which he citeth is the bane of Transubstantiation and giueth vs a conuenient and true exposition of the former wordes without any necessity of Reall presence For how can it stand which the Apostle saith z 1. Cor. 10. 16. The bread which we breake is the coÌ„munion of the body of Christ if the Popish doctrine of transubstantiation be true that there is no bread to breake It is true which St. Paul saith that it is bread which we breake therefore it is false which the Papists say that the bread by consecration is substantially turned into the body of Christ and ceaseth thenceforth to be bread And this the Apostle inculcateth againe and againe in the former place a 1. Cor. 11. 26. 27. 28. As oft as yee shall eate of this bread c. Whosoeuer shall eate of this bread c. Let a man examine himselfe and so let him eate of this bread c. and yet notwithstanding all this it must be denyed to be bread But of this bread he telleth vs that it is the communion or participation of the body of Christ and thereby giueth vs a true and certaine exposition of the wordes of Christ This is my body that is this bread is the communion or participation of my body signifying that though in naturall substance and being it be but bread yet by sacramentall vnderstanding and effect it is to the due and faithfull receiuer the communion of the body of Christ. For by Gods institution and ordinance b Cypr. serm de Resurrect Christi Quod videtur nomine virtute Christi corpus censetur the visible element as Cyprian saith is accounted both in name and power the body of Christ and therefore in the due receiuing of the Sacrament is the participating of Christs body as on the other side the not discerning of the Sacrament is the not discerning of the body of Christ which to vs the Sacrament is though in it selfe it be not so Now the body of Christ is here vnderstood as giuen for vs and his bloud as shedde for vs and therefore the communion of the body and bloud of Christ is the participation of his Passion Death and Resurrection so that the Sacrament is to vs as Optatus saith c Optat. cont Parmen lib. 6. Pignus salutis aeternae tutela sidei spes resurrectionis the pledge of eternall life the protection of our faith the hope of our resurrection There was cause therefore why our Sauiour Christ should say of the Sacrament This is my body because to vs it is in effect the body of Christ though really it be not so but d Tertuâ—l coÌ„t Marc. lib. 4 Hoc est corpus mâ—um id est figura corporis mei the figure of his body as Tertullian expoundeth e August coÌ„t Adima â—t c. 12. Non dubitauit Dominus dicere Hoc est corpus meum cum daret signum corporis sui the signe of his body as St. Austin speaketh f Hieron in Mat 16. Vt veritatem corporis sangâ—â—is sui
after the old and new Testament written and the Canon of the Scriptures established and confirmed there bee any thing further to bee receiued for doctrine of faith and truth appertaining to saluation that is not contained in the Scriptures Tradition as he here speaketh thereof is confounded with Scripture because it is one and the same doctrine first preached by word of mouth and afterwards committed to writing in the Scripture but Tradition as we question it is diuided against Scripture and importeth doctrine ouer and beside that which is now taught vs by the Scriptures We know well that the doctrine of saluation vntill the time of Moses was only taught by word of mouth but is that an argument to proue that now that wee haue the Scriptures we must also receiue vnwritten Traditions besides the Scriptures Nay when it seemed good to the wisedome God to commit his word to writing hee would not doe it in part only but fully and perfectly so that a Exod. 34. 4. Moses wrote all the wordes of the Lord and said of that which he wrote b Deut. 12. 32. What I command thee that only shalt thou doe vnto the Lord thou shalt put nothing thereto nor take ought therefrom Therefore although the word of God were afterwards also deliuered by word of mouth in the Preachings and Sermons of the Prophets yet were they in their Sermons to preach no other doctrine neither did they but what had authority and warrant by Moses law Now their Sermons being also written for exposition and application of the law of Moses and a further supply added of the Scriptures of the Apostles and Euangelists how much more ought we to content our selues with the Scriptures without adding to them or taking from them receiuing and beleeuing only those things that we are taught thereby as being assured of that which the Scriptures themselues teach that c 2. Tim. 3. 15. the Scriptures are able to make a man wise vnto saluation through the faith which is in Christ Iesus Hereby then appeareth M. Bishops fallacy in the citing of those texts which he hath here alleaged St. Paul willed the Romans d Rom. 16. 17. to marke and auoide them that made dissensions and scandals contrary to the doctrine which they had learned True it is and what then But the doctrine saith he which they had then learned before St. Paul sent them this Epistle was by word of mouth and Tradition for little or none of the new Testament was then written Marke what he saith before St. Paul sent them this Epistle for hereby hee in a manner acknowledgeth that St. Paul comprised in this Epistle the doctrine which they had before learned by Tradition The Apostles intendment then appeareth plainly to be this that they should shunne those which dissented from the doctrine which they had hitherto learned by Tradition that is by preaching and word of mouth the summe whereof he had now sent them written in this Epistle that they might henceforth learne to shunne them that dissented from the same doctrine deliuered to them in the Scriptures How ill-fauouredly then doth M. Bishop argue out of these wordes that we are now to receiue other doctrines then are contained in the Scriptures There can no argument be rightly framed out of that text whereof it can be any harme to vs to grant the conclusion If he will set it in due order it must be this The doctrine which the Romans had learned they had learned hitherto by Tradition but the Apostle teacheth them to auoide such as dissented from the doctrine which they had learned therefore he teacheth them to auoide such as dissented from the doctrine which they had hitherto learned by Tradition This we grant and what will he conclude thereof Surely if he will inferre any thing against vs hee must goe on and say But they learned somewhat then by Tradition which is not since deliuered in the Scriptures Which if hee will say wee require proofe of it and the text which he here alleageth will yeeld none We say that the whole doctrine which the Apostles first deliuered by Tradition and word of mouth they committed afterwards to writing ech his part as God inspired and directed for comprehending of the whole Seeing therefore they were tyed to shunne all that dissented from the doctrine receiued by the Tradition and Preaching of the Apostles wee hauing the same doctrine contained in the Scriptures are likewise tyed to shunne all doctrine that hath not testimony of the Scriptures Albeit it is here further to be noted how rashly M. Bishop saith that the doctrine which the Romans had learned they learned only by Tradition and word of mouth inasmuch as the Apostle telleth vs that the Gospell as it e Rom 1. 2. was promised in the Scriptures of the Prophets so was also f Rom. 16. 26. preached by the Scriptures of the Prophets so that St. Luke telleth vs that the noble Iewes of Berhea hearing the Apostles preaching g Acts 17. 11. searched the Scriptures daylie whether those things were so and that our Sauiour Christ when he sent them forth to preach h Luke 24. 45. opened their vnderstanding that they might vnderstand the Scriptures that so they might be enabled for their preaching I haue i Chap. 4. §. 5. before shewed out of Gregory and others that the whole faith which the Apostles preached they receiued from the Scriptures of the Prophets and therefore they deliuered not the Gospell only by Tradition but what they taught they confirmed by the Scriptures So then the Apostles admonition to the Romans will fall out to be this that they should auoide them that dissented from the doctrine which they had learned by the Scriptures though not yet by the Scriptures of the new Testament yet by the Scriptures of the old k Luke 24 27. 44. the law of Moses the Prophets and the Psalmes l Aug. cont 2. Gaudent lipist l. 2. cap. 23. Quibus Dominus testimonium perhibet tanquam testibus suis which Christ named for his witnesses and whereof he said m John 5 39. Search the Scriptures for in them yee thinke to haue eternall life and they are they that testifie of me The two next proofes which hee bringeth are such as that he iustly deserueth to be dubbed for them It is of record saith he how St. Paul n Acts 15. 41. walking through Syria and Cilicia confirming the Churches commanded them to keepe the precepts of the Apostles and of the Ancients and o Acts 16. 4. when they passed through the Cities they deliuered vnto them to keepe the decrees that were decreed by the Apostles and Ancients which were at Hierusalem and the Churches were confirmed in the faith And what hereof It appeareth saith he that those decrees were made matter of faith and necessary to be beleeued to saluation before they were written Yea were But did not you know M. Bishop that
appertayneth be not according to the letter and in common speech called by that name Let him then vnderstand proportionably that the truth of the name of Catholikes belongeth not to the Romish faction who challenge to themselues as the Iewes did to haue gotten by succession the possession of the name and will be commonly so called but it belongeth to vs who though we vse not the word being growen to ill meaning by their abuse yet do maintayne one and the same truth with them who first were called by that name In a word as there is a double sense in the one so is there also in the other and I doe not so hoppe from one sense to another in the one but that I shew a iust â—orrespondence betwixt them both W. BISHOP §. 3. BVt and it please you the Protestants haue the kernell of the name Catholike and we but the shell Why doe they then so bitterly inueigh against it why are they not more willing to extoll and magnifie that renowmed title being of such ancient Nobility Twenty pound to a peny that what face soeuer he set on it yet in his heart he meruailously feareth the contrary himselfe If that faith and religion only be Catholike and Vniuersall as he acknowledgeth that hath euer beene and is also spread ouer all the world and shall continue to the worlds end then surely their religion cannot be Catholike euen by the vniforme confession of themselues who generally acknowledge that for nine hundred yeares togither the Papacy did so domineer all the world ouer that not a man of their religion was to be found in any corner of the world that durst peepe out his head to contradict it Could there be any Church of theirs then when there was not one Pastor and flocke of their religion though neuer so small in any one Countrey And euen now when their Gospell is at the hottest hath it spread it selfe all the world ouer is it receiued in Italie Spaine Greece Afrike or Asia or carried into the Indians nothing lesse They cannot then call themselues Catholikes after the sincere and ancient acceptation of that name which is as himselfe hath often repeated out of S. Augustine Quia communicant Ecclesiae to to or be diffusae Because they communicate in fellowship of faith with the Church spread ouer all the world They must therefore notwithstanding M. Abbots vaine bragges be content with the shell and leaue the kernell to vs who doe embrace the same faith that is dilated all Countries ouer yea they must be contented to walke in the foote-steps of their fore-fathers the Donatists euen according to M. Abbots explication and flie from the vniuersality of faith and communion of the Church spread all the world ouer vnto the perfection of their doctrine which is neuerthelesse more absurd and further from the true signification of the word Catholike then the Donatists shift was of fulnesse of Sacraments and obseruation of all Gods Commandements as hath beene already declared But let vs heare how clearely and substantially he will at length proue their Church to be Catholike R. ABBOT IT pleaseth vs very well M. Bishop that we haue the kernell of the name of Catholikes and in the meane time because your importunity so requireth we are content to leaue the shell to you The kernell serueth vs to feede vpon and it is very tastfull to vs but you haue berayed the shell and therefore we haue no care to meddle with it Our inueighing against it is no otherwise but in respect of your abuse let it be restored to his true vse and we shall be ready to extoll it and where it is so we doe so As for your wager M. Bishop of twenty pound to a peny you haue lost it and you know that you haue lost it because you see that I haue set no other face vpon the matter then by sufficient proofs I haue made good But here he taketh in hand to bereaue vs of the kernell because our faith and religion was neuer Catholike that is was neuer spred ouer the whole world Whereas I on the other side doe tell him that it is only our religion which appeareth to haue beene absolutely spred ouer all the word and none but ours For our religion is no more nor other then is contained in the Gospels and Epistles of the Apostles and because we know that the religion there set downe was spred ouer all the world therefore we cannot doubt but that our religion is that that was spred ouer all the world and though Apostasie hath ouershadowed it yet hath euer since continued in the world As for that which he alleageth to the contrary it is no vniforme confession of ours but a deformed lye of his owne We doe not acknowledge that for nine hundred yeares togither there was not a man of our religion to be found in the world The Papacy indeede did mightily domineer accordingly as it was foretold but yet it could neuer so preuaile to the extirpation of our religion but that euen in the middest of the Papacy it hath continued still yea thousands and hundred thousands as by their owne stories appeareth haue beene murthered and slaine for the profession thereof Yea in the very religion of Popery our religion hath continued for what is Popery but a doctrine compounded of our religion and their owne deuice Our religion hath serued them for a foundation whereupon to build not only their wood and hay and stubble but also the wild-fire and poison of their idolatries and damnable heresies which without the pretence and colour of our religion Christian eares would haue detested and abhorred but therefore dreaded them not because they saw them cloaked with shew of still retaining that which we professe They durst not deny those Canonicall bookes of the old and new Testament which our religion receiueth but to serue their turne they added other bookes not inspired of God to be notwithstanding of like authority with those They acknowledged the Lords praier the articles of the Creede the ten Commandements which we receiue as principles of our religion but they frustrated them by a superstitious custome brought in of reciting them like a charme in an vnknowen tongue They haue neuer denyed the two Sacraments which we teach which were fast rooted in Christian profession but they haue added to them other fiue and made them vp seuen They vsed no other substantiall forme of Baptisme then we doe only they prophaned it with sundry polluted and corrupt ceremonies of humane deuice In their Masse and Sacrament of the Altar the ground of all is that that we doe according to the institution of Christ and example of the primitiue Church They bring bread and wine to the Lords table they sanctifie or consecrate the same with the words of Christ when and where they list they administer the same to the people and all this they take vpon them to doe in remembrance of the Passion Death and
Resurrection of our Lord Iesus This is our religion and herein their example iustifieth vs but their doctrines of transubstantiation and reall presence and concomitancy and sacrifice propitiatory for quicke and dead with the rest of that kinde are additions of theirs whereof the institution of Christ which togither with vs they recite maketh no shew at all If they should haue disclaimed redemption and remission of sinnes by the bloud-shed and death of Christ Christian people would haue defied them therefore they left the name thereof in the Church which is our religion but they defeated the power of it by briâ—ging in a thousand other deuices wherby men should redeeme themselues and purchase the remission of their owne sinnes It is our religion to acknowledge Christ to be the Mediator betwixt God and Man and this they would neuer disauow but to Christ they haue ioyned the Saints also to be our Mediators It is our religion to teach that God is to be worshipped and all spirituall deuotion is to be done vnto him and this they cannot deny but they haue added hereto the worshipping of Saints and Saints Images and thereby haue defiled the worship of the immortall God They deny not grace which our religion teacheth but they put to it the power of nature and free will They dare not but confesse Christ to be the head of the Church which our religion teacheth but they haue added the Pope to be another head and so haue made the Church a Monster with two heads Thus in euery point of doctrine take away those patcheries and additions of theirs which are things not taught vs by the word of God and euen in their religion that which remaineth is our religion the very truth of the Gospell of Iesus Christ For these and such other propositions of true faith the Diuell could neuer abolish out of the Church only by Antichrist he suppressed the knowledge and vse of them and to this wholsome wine put such abundance of his corrupt and poisoned waters as might frustrate the power and effect thereof Wherein notwithstanding he could not so farre preuaile but that the light here and there brake forth by such chinks and lattises as were remaining which many of our forefathers in the time of that Aegyptian darkenesse did discerne and see to their euerlasting comfort and soules health Yea M. Bishop knoweth well that there were in those times both Pastors and Flocks not in one only Countrey but in many who detested those blendings and mixtures of theirs and kept themselues either wholly or for the most part to the entire truth of our religion the light whereof euen then shined vnto them out of the very darkenesse of the Church Which notwithstanding we wonder not that he pretendeth not to know who will seeme not to know that our religion hath spred it selfe into Italie and Spaine when as all the world knoweth that the Inquisition hath shed the bloud of many thousands there only for the profession of our religion Yea the principles of our religion are so residing will they nill they in the very bowels of Popery as that they are forced to vse many sinister courses to drowne and stifle them and to keepe the people from taking knowledge thereof because they see that if there be but winde to blow away the ashes our fire will straightwaies burne amongst them and the flame presently ascend to the consuming of their roofe they see that if men be but stirred a 〈…〉 awaked out of their sleepe they will be forthwith ready out of the very common instinct of Christianity to beeleeue as we doe In Greece in Africa in Asia wheresoeuer the Gospell is there is no other but our Gospell because there is no Gospell but that which the Euangelists and Apostles haue recorded in the writings of the Gospell neither is Christ any where knowen but where he is knowen by that Gospell Therein hath our Gospell beene spred ouer the whole world therein we communicate with the Church of the whole world wheresoeuer this Gospell is free there our religion is not bound but thereby euen amidst errour and apostasie b wisedome is iustified of her children and God Mat. 11. 19. according to the purpose of his grace giueth light vnto euerlasting life As for the Indians lamentable experience haue they had of the Popish Gospell Neuer any Apostle or Euangelist carryed their religion abroade as the Papists haue done thither and they haue cause to wish that the Roman Church had neuer beene so Catholike as to extend to them Vpon some few of the remainder of them they haue forced baptisme some of their ceremonies but they haue taught them nothing of religion nothing of the Gospell of Iesus Christ How otherwise their religion hath beene spred ouer the whole world enough hath beene said already in briefe I say here that they can alleage no age nor time wherein they can make good that it hath so beene We know they can talke at will but farre are they from proofe that their doctrines of the Popes Supremacy his Pardons and Iubilees of Purgatory of Transubstantiation of their priuate Masse and halfe Communion with a number of such other were euer or at any time receiued throughout the whole world CHAP. IIII. That the Church before Christ euen from the beginning was a part of the Catholike Church and that the faith and religion of the new Testament differeth not in substance from the old A BRIEFE DEFENCE OF THE KINGS SVPREMACY ECCLESIASTICALL ANSWERE TO THE EPISTLE NOw as of this Catholike Church from the beginning to the end there is c. to Now whereas he alleageth c. W. BISHOP §. 1. WE agree in this that there is but one faith one baptisme one spirituall foode and one religion in the Catholike Church but M. Abbot is fouly ouer-seen about the time when the true Church beganne first to be called Catholike which was not before Christs time but afterwards according to that alleaged out of Pacianus an ancient Author who writeth of the name Catholike saying Pacian Epist ad Simphor de nomine Catholico Christian is my name Catholike is my surname For when among Christians some beganne to teach false doctrine and to draw others after them into sects they that remained sound and did cleaue fast vnto the whole body of the Church were intituled Catholikes to distinguish them from Heretikes that did not ioyne with the vniuersall corps of Christians in faith and religion which M. Abbot before did in plaine words confesse see his text afore where he beginneth to argue of the word Catholike And the reason is most perspicuous why the Iewes and their religion could not be called Catholike though it were right and according to the will of God for that time because Catholike signifieth that which is spred all the world ouer and receiued of all nations so was not the law of Moyses and the manner of seruing God therein prescribed but was peculiar
loue the Lord thy God with all thy heart with all thy minde with all thy soule with all thy strength But d August de perfect iustitiae Rat. 17. Cum est adhac aliquid conâ—up sâ—â—aâ—ie carnalis quod vel continendo sraenetur non omnimodo ex tota anima dâ—ligitur Dens Noâ— enâ—m taro sine anâ—ma concupâ—sâ—â—t quauis caro concupâ—ctre dicatur quia carnaliter anima concupiscâ—t so long as there is any carnall concupiscence saith Austin which by temperancy or continency is to be refrained God is not perfectly loued with all the soule For the flesh lusteth not without the soule though therefore the flesh is said to lust because the soule lusteth according to the flesh It followeth therefore that so long as there remaineth any concupiscence of the flesh so long there is not that loue which is the fulfilling of the law But so long as here we liue there is found in vs the concupiscence of the flesh Therefore so long as here wee liue wee neuer attaine to the fulfilling of the law and therefore cannot be iustified thereby Neither doth the Apostle in the place by M. Bishop alleaged intend any thing concerning iustification but speaketh of fulfilling the law according to the modell of humane life and conuersation wherein we set the law before vs as the rule of our life and the marke whereat we aâ—me and whereto we tend to which we approch so much the nearer by how much the more we abound in loue though we neuer attaine so sarre as to be iustified thereby In the next place he againe opposeth against the certainty of saluation citing the words of the Apostle e Rom. 11. 20. Thou standest by faith be not high minded but feare c. Which text he hath cited f Chapt. 12. a little before and hath there had answere of it and therefore I omit it here To thâ—s he addeth another like a two edged sword cutting two waies at once The Apostle saith g Phil. 2. 12. Worke your saluation with feare and trembling Marke saith he how two points of the Protestants doctrine be wounded in one sentence and two of ours confirmed But it is neither so nor so the place neither hurteth vs nor helpeth him We must worke our saluation saith he it comes not then by faith only But that followeth not for it doth come by faith only and yet we must worke our owne saluation The title and right of saluation commeth by faith only but we must worke to our selues the possession of it our good workes being as St. Bernard saith h Bernard de Grat. lib. Arbit in sine Si propriè appellentur ea quae dicimus nostra merita via sunt regni non causa regnandi the way to the Kingdome though not the cause for which we obtaine the Kingdome i Ephes 2. 8. By grace we are saued through faith not of our selues it is the gift of God not of works lest any man should boast and yet k Vers 10. we are his workmanship created in Christ Iesus vnto good workes which he hath prepared for vs to walke in so to bring vs to the fruition of that saluation which by faith only he hath giuen vs freely for Christs sake As we are said l Acts 2. 40. to saue our selues so are we said to worke our saluation not for doing any thing by vertue whereof we are saued but for embracing the meanes and following the course whereby God hath ordained to giue effect and way to that saluation which Christ only hath purchased for vs. And thus our saluation is said m 2. Cor. 1. 6. to be wrought in the enduring of afflictions not for that afflictions haue any power to saue vs but because God hauing of his owne mercy in Iesus Christ appointed vs to be n 1. Pet. 2. 5. liuely stones for the building of his spirituall Temple vseth afflictions as his axe whereby to hew vs and square vs and fit vs to be laied in this building and o Col. 1. 12. maketh vs meete as the Apostle speaketh to be partakers of inheritance with the Saints in light To be short the Apostles intention is plaine to exhort the Philippians and by them vs that being entred into the state and way of saluation by faith in Iesus Christ wee goe on forward and continue constant in our way till God by his mercy bring vs to bee partakers thereof euen as if hee had said accordingly as wee translate make an end of your saluation in feare and trembling But if with feare and trembling we are not then saith M. Bishop assured of it before hand by the certainty of faith which excludeth all feare and doubt of it Which foolish paradoxe runneth strongly in his head a conceipt he hath gotten and his bable he will not leaue for the tower of London Faith saith he excludeth all feare and doubt But who knoweth not that there is greater faith and lesser faith and that the greater faith is the lesse there is of feare and doubt but yet all manner of faith excludeth not all feare and doubt If hee scorne to learne of mee let Gregory Bishop of Rome be Master in this behalfe both to him and me p Greg. Mor. lib. 22. cap. 14. Fides ipsa quae ad bona alia capessenda nos imbuit plerunque in exordijs suis nutat solida est tam certissimè habetur tamen de eius siducia adhuc sub dubitatione trepidatur Pars namque eius priùs accipitur vt in nobis postmodum perfectè compleatur Faith saith he which seasoneth vs to the receiuing of other graces commonly in the beginnings thereof is both wauering and sound wee already most certainly haue it and yet of the assurance thereof we feare and doubt for we first receiue a part of it that it may be afterwards perfectly fulfilled in vs. He bringeth for example hereof the poore man in the Gospell to whom Christ said q Mar. 9. 23. 24. If thou canst beleeue all things are possible to him that beleeueth and he answered Lord I beleeue helpe my vnbeliefe r Ibid. Vno codemque tempore clamabat se ctia credere adhuc ex incredulitate dubitare At one and the same time saith he he cryed that he did beleeue and yet did still doubt by vnbeliefe Å¿ IdeÌ„ in Ezech. hom 15. Vno codemque tempore is qui necdum perfecte crediderat simul credâ—bat merâ—duâ—us erat At one and the same time saith he in another place hee which did not perfectly beleeue did both beleeue and was also vnbeleeuing And yet againe in another place he saith It often falleth out that faith now is growing in the minde and yet by doubting it languisheth in some part that certainty of sound faith strengtheneth one and the same minde which notwithstanding the winde of doubtfulnesse shaketh by some mutability of vnbeliefe As