him insomuch as it sayth nothing positiuely for the drawing and painting of the holy Ghost in the forme of a doue and doth approue those speeches which generally condemne the resembling of the godhead in any forme A relation is made of one Seuerus who at Daphne tooke away the Doues framed in gold and siluer and hanged ouer the fonts as in figure of the holy Ghost saying that they ought not to vse the name of the holy Ghost coÌ„cerning anie such forme of a Doue Hereupon Tharasius readie to apprehend euery thing that might make for their Image-idolatrie answereth thus l Nicen. 2. Act. 5 Si in nomine sancti Spiritus dedicaetas columbas sancti Patres receperunt quantò magis corpus incarnati verbi in terris in corpore visi recipiendum If the holy Fathers receiued doues dedicated in the name of the holy Ghost how much more is the body of the incarnat Word seene vpon the earth in a body to be receiued meaning the image of the body of Christ If they did he saith but he saith not that they did it lawfully if they did so A man may say if a Popish Priest may be permitted to keepe a concubine or a harlot much more should it be thought lawfull for him to marrie a wife and yet doth not therefore approue that it should be lawfull for a Popish Priest to keepe a concubine or harlot And that the Councell did not approue it as a thing lawfull it is manifest by those narrations and authorities which they do approue and alledge for the approuing of their Images They alledge a Sermon of Iohn Bishop of Thessalonica containing a disputation betwixt a Pagan and a Christian where the Pagan obiecting in defence of their Images that Christians also did make Images not onely to their Saints but also to their God the Christian answereth as touching God thus m Ibid. ex Ser. Joan. Episc Thess Dei auteÌ„ imaginem dico Seruatoris nostri Iesu Christi quemadmodum ipse super terraÌ„ eum hominibus conuersatus est pingimus non vt ipsae natura Deus est Quae enim posset esse Dei similitudâ— aut quae figura incorporei ineffigiabilisque verbi Patris Deus enim vt scriptum est spiritus est Quoniam visum est Deo Patri vnigenitum filiuÌ„ suum è coelis demittere quo pro nostra salute ex Spiritu sancto inâ—olata virgine Dâ—â—para incarnaretur nos eius humanitateÌ„ ea ratione pingimus non illius incorpoream Deitatem The image of God I meane of our Sauior Iesus Christ we make according as he was conuersant with men vpon the earth not as by nature he is God for what likenesse can there be of God or what figure of the word of the Father which is without body and not to be expressed by any shape for God as it is written is a spirit Because it seemed good to the Father to send downe from heauen his onely begotten Sonne that by the holy Ghost he might be incarnate of the pure Virgin the mother of God therefore we paint his humanitie in that sort but not his incorporall Godhead Afterwards out of Leontius there is read a disputation betwixt a Iew and a Christian the Iew professing to beleeue that Christ is the Sonne of God but that he was offended to see Christians contrarie to the commandement to fall downe before Images and the Christian thereto answering n Ibid. ex Leont Deo vt talis est Scriptura iubet non esse faciendaÌ„ similitudinem ne que aliquam imaginem adorandam esse vt Deum Imagines enim quas vides ad memoriam Iesu Christi salutaris nobis incarnationis pinguntur Personam illius humanitatis ex primentes SanctoruÌ„ auteÌ„ imagines eodem modo vniuscuiusque praelia contra diabolum mundum victoriasque significant The Scripture commandeth that to God as he is God no similitude or likenesse shall be made and that no image shall be worshipped as God but the images which thou seest are made to the remembrance of the incarnation of Iesus Christ which hath yeelded saluation to vs. But the Saints images do in like sort signifie the battels and victories of euery of them against the Diuell and the world Againe it is alledged out of the confessions of certaine Martyrs thus o Ibid. ex Const. Diacon Chartophyl Non enim diuinuÌ„ simplex existens incomprehensibile formis figuris assimilamus neque cera lignis supersubstantialeÌ„ ante principia existentem substantiam honorare decreuimus We do not by formes and shapes resemble God being simple and incomprehensible neither haue we intended by waxe and wood to honour the substance whith is aboue all substance and hath his being before beginning By al which it is euident that they wholy disclaimed the painting and picturing of the Godhead so that their whole decree throughout the Councell proceedeth onely as touching the images of Christ p Jbid Act. 7. Epist. ad ConstaÌ„ Iren. Quatenus scilicet perfectus homo suit as he was perfect man and of the Angels and Saints as appeareth also by their Synodall Epistle in the end of the Councell but of images of the Godhead they decree nothing Whereby we see that M. Bishop is a man of an euill nature and disposition who will thus make a bad matter worse then it is A good mind will make things better and not worse but whereas the Councell was bad enough in decreeing worship to the images of Christ and his Saints he maketh it worse then it was by fathering vpon it the approuing of the images of the holy Ghost We see then that he hath no proofe at all for making an image of God and therefore it was but a point of indiscretion in him to tell vs in what manner and meaning they picture and resemble God it being alledged that it is not lawfull many manner or meaning so to do As for his discourse of motiues that come by sight it sauoureth of the grosse conceipt of all idolaters who cannot endure to be without babies and puppets and no longer think they haue a God then they haue a God to looke vpon To heare of God or to reade of him in his word and to behold him in his workes it is not sufficient but by an image they must needes haue him set foorth more nearely to feed their eyes Surely if the wisedome of God had thought it fit that we should haue learned him by painting and caruing he would not haue failed to haue giuen vs instruction thereof But sith he hath not so taught vs yea sith he hath taught the contrarie and condemned them as hath bene before shewed who haue pretended to be instructed by such meanes what a simple man doth Master Bishop shew himselfe to reason against God and to say If Angels and vertues may be figured and represented why may not some propertie or action of God be in like
diuell beleeueth and knoweth as well as he But to see the giddinesse of his head reeling and staggering he knoweth not whither he saith we find Christ we hold him and see him we eate him we digest him by beleeuing thus and thus when he hath plainely giuen vs before to vnderstand that for all his beleeuing he cannot tell whether he haue any thing to doe with Christ whether he haue receiued the grace of Christ whether he haue anie true repentance hope charitie and such like without which Christ is neither holden nor had at all But such darknesse is fit for them who leaue the wayes of God and make choise to tread the Labyrinthes and maze-rounds of their owne brain-sicke imaginations To his question where it is once sayd in any of these sentences that we are assured of our Saluation I answer him that it followeth of that for proofe whereof these sentences were alledged For if the office of true faith be not onely generally to beleeue but also particularly to apply that which it beleeueth as hath bene shewed and all those speeches alledged do import then it followeth that according to the measure of it it yeeldeth a particular assurance of Saluation to euerie one that doth beleeue We beleeue saith he these points and many more but yet we shall be neuer the nearer our Saluation vnlesse we obserue Gods commaundements But if we beleeue as the Scripture teacheth vs to beleeue we are thereby the nearer our Saluation though we do not obserue Gods commandements in that sort and to that end as he intendeth For therefore do we beleeue in Christ therefore do we seeke him take hold of him eate him drinke him digest him that in him we may find the comfort of Saluation which otherwise we cannot find for want of the keeping of Gods commandements Therefore saith the Apostle c Gal. 2.16 Euen we haue beleeued in Christ that we might be iustified by the faith of Christ and not by the workes of the law not by our keeping of Gods commandements because that by the workes of the law no flesh shall be iustified And in this respect we are not vncertaine of performing Gods commaundements as M. Bishop speaketh but verie certaine that we neuer do or can performe them hauing continually cause to demaund pardon of our wants and therefore neuer finding any assured trust of Saluation so long as we ground it hereupon But although we denie any such keeping of Gods commandements as may serue for the purchase of our iustification and Saluation yet we acknowledge a keeping thereof as a fruit of our iustification and a part of the worke of our Saluation because d Ephes 2.10 we are Gods workemanship created in Christ Iesus vnto good workes which he hath prepared for vs to walke in And this keeping of Gods commandements our Sauiour hath recommended vnto vs as M. Bishop alledgeth and of it S. Iohn saith e 1. Iohn 2.4 He that saith I know him and keepeth not his commandements is a lyar and the truth is not in him But this keeping of Gods commaundements cannot be seuered from the finding and receiuing and holding and eating and digesting of Christ because no man receiueth or eateth Christ by faith but who liueth by him and in whom he liueth that he may say f Gal. 2.20 Not I now but Christ liueth in me and that I now liue in the flesh I liue by the faith of the sonne of God who hath loued me and giuen himselfe for me Verie idlely therefore in this behalfe doth M. Bishop tell vs that by the one we are neuer a whit the nearer without the other when the one can no where be without the companie of the other Now of this keeping of Gods commandements and perseuerance therein true faith as before hath bene shewed resteth assured because God hath so promised and so farre are we from being doubtfull of Saluation by any doubt thereof as that we rather gather hence greater strength of assurance by that we perceiue the beginning of that good worke of God in vs whereby he fitteth and prepareth his vnto euerlasting life 17. W. BISHOP The second reason is Whatsoeuer the holy Ghost testifieth vnto vs that certainely by faith we must beleeue but the holy Ghost doth particularly testifie vnto vs our Saluation ergo The first proposition is true The second is proued thus S. Paul saith Rom. 8. the spirit of God beareth witnesse with our spirit that we are the children of God The Papists to elude this reason alledge that it doth indeed witnesse our adoption by some comfortable feeling of Gods fauour toward vs which may often be mistaken whereof the Apostle warneth vs when he saith beleeue not euerie spirit but trie the spirits whether they be of God or no. 1. Iohn 4. But saith M. Perkins by their leaue the testimonie of the spirit is more then a bare feeling of Gods grace For it is called the pledge and earnest of Gods spirit in our hearts And therefore it takes away all doubting as in a bargaine the earnest giuen puts all out of question 1. Cor. 1. I answer first out of the place it selfe that there followeth a condition on our parts to be performed which M. Perkins thought wisedome to conceale For S. Paul saith that the spirit witnesseth with our spirit that we are the sonnes of God and coheires of Christ with this condition If yet we suffer with him that we may be glorified with him So that the testimonie is not absolute but conditionall and then if we faile in performance of the condition God stands free of his promise and will take his earnest backe againe And so to haue receiued the earnest of it will nothing auaile vs much lesse assure vs of Saluation This is the direct answer to that place although the other be verie good that the testimonie of the spirit is but an inward comfort and ioy which breedeth great hope of Saluation but bringeth not assurance thereof This M. Perkins would refute by the authority of S. Bernard in the place before cited see the place and my answer there Epist 107. R. ABBOT To shew that the holy Ghost doth particularly testifie our adoption and Saluation and therefore that we are by faith to beleeue the same M. Perkins alledgeth the words of the Apostle a Rom. 8.15.16 We haue receiued the spirit of adoption whereby we crie Abba Father The same spirit beareth witnesse with our spirit that we are the sonnes of God Which words so expresse and plaine might be sufficient to stoppe the mouthes of these brabling sophisters but that they measure the portion of Gods children by their owne carnall sence and conceipt and being destitute of true faith and of the spirit of God are no more fit to iudge hereof then blind men are to iudge of colours It is apparent that the faithfull haue a testimonie of the holy Ghost bearing witnesse with their spirit that
they are the sonnes of God Let him wrest and wrie this testimonie while he will it will not serue the turne vnlesse he make it such as whereby the spirit beareth witnesse with our spirit that we are the sonnes of God He saith that it is a good answer of theirs which M. Perkins mentioneth that the testimonie of the spirit is but an inward comfort and ioy which breedeth great hope of Saluation but bringeth not assurance thereof But this is no good answer because it is not answerable to the words of the Apostle who speaketh of such a witnesse of the spirit as whereby it is witnessed vnto vs that we are the sonnes of God Let him remember what S. Austine saith b August cont Iulian. li 5. ca. 2. Vbi manifesta res est scriptura diuinae sensuâ— nositum sensum addere non dibemus non enim hoc sit humanâ— ignorantia sed praesumptione peruersa where the matter is manifest we are not to adde our meaning to the sence of holy Scripture For this comes not of humane ignorance but of froward and wilfull presumption Here is a plaine assertion of a witnesse giuen to our faith that we are the sonnes of God Now his comfort and ioy is but a matter of perhaps a matter of verie vncertaine and doubtfull hope wherein he confesseth it may be he mistaketh and indeed hath no cause but to thinke that he doth mistake which notwithstanding it be had he thinketh it a presumption for a man to perswade himselfe that he hath thereby any certaine witnesse that he is the child of God But c 1. Iohn 5.6 the spirit that beareth witnesse as Saint Iohn saith is truth being d Iohn 14.17 the spirit of truth and therefore being sent for e Vers 16. a Comforter surely in comforting he telleth or testifieth nothing but the truth If then the spirit of God beare witnesse to vs that we are the sonnes of God we know that it is true and we are sure that indeede we are the sonnes of God Now this vvitnesse of the spirit albeit by some it be taken to consist in the fruites of sanctification as by Ambrose f Ambros in Rom. cap. 8. Dignam vitam huic veci exhibemus hoc est testimonium filioruÌ„ si in eu per spiritum videtur signum paternum in leading a life fitting to the name of the sonnes of God whereby through the spirit the fathers marke is seene in vs and by Origen in g Origen ibid. Confirmat spiritum nostruÌ„ quòd sumus filij Dei cùm tam nihil inest timoris id est nih l propter amorem patris poenam gerimus sed propter cuncta perficimus doing all things towards God not for feare but for loue of him as a father and by Bernard h Bernard epist 107. Sic reuera sic vnici filij spiritus testimoniuÌ„ perhibet spiritus noâ—tro quod filij Dei sumus nos cùm suscitaÌ„s ex operibus mortuis largitur opera vitae c. vocatus per timorem c. supra sect 15. in that God raising vs from dead vvorkes doth giue vs the vvorkes of life in that he calleth vs by feare and frameth vs to righteousnesse by loue yet most properly is declared by the Apostle himselfe to stand in the true spirituall inuocation and calling vpon the name of God whereby vpon all occasions as children to a father we make our recourse vnto him i Gal. 4.6 Because yee are sonnes God hath sent foorth the spirit of his sonne into your hearts crying Abba Father When therefore God doth send forth his spirit into our hearts crying and making vs to crie Abba Father the same is a witnesse to our spirit that we are the sonnes of God because for no other reason doth God send forth this spirit into our hearts but because vve are sonnes When God giueth vnto vs this light and feeling that he is our father there followeth necessarily a certificate that we are his children because these as relatiues mutually depend one vpon another And this is a certificate and testimonie that cannot be counterfeited and wherein there is no errour For neither the spirit of man himselfe nor any other spirit can giue him that spirituall eye of the inner man whereby to looke vpon God as a father that sincere and single and pure affection and inuocation wherewith the faithfull soule tendereth it selfe vnto God but onely the spirit of God himselfe It is no way incident vnto vs to haue in heart and conscience that familiar and louely accesse vnto the throne of grace k Hieron in Gal. ca. 4 Nunquam auderemus dicere Pater noster c. nisi de conscientia spiritus habitanus in nobis but vpon conscience of the spirit dwelling in vs as Saint Hierome speaketh We know there is otherwise a formall course of praying and we doubt not but M. Bishop daily mumbleth a taske and ordinarie thereof as Iewes and heretikes are wont to do but that is rather saying of prayers then praying indeed true and faithfull prayer and the crying of the heart vnto God Abba Father is a further matter and a thing peculiar onely to the sonnes of God and this l Zechar. 12.10 Tremel spirit and prayer a true witnesse vnto them that they are the sonnes of God But M. Bishop to take away the force of this proofe answereth further out of the place it selfe that there followeth a condition on our part to be performed If yet we suffer with him that we may be glorified with him Which words the Apostle indeed vseth in the next verse but vpon other occasion and to other end then as to impeach or question that testimonie of the spirit which by an entire and absolute assertion he hath here expressed For hauing affirmed that the spirit testifieth with our spirit that we are the sonnes of God he inferreth If we be sonnes then are we also heires euen heires of God and ioynt-heires or fellow heires with Christ Now how this fellowship with Christ is performed he declareth by adding those words if yet we suffer with him that we also may be glorified with him Thus are we ioynt-heires with Christ saith he if we attaine to our inheritance the same way that he did being first partakers with him in sufferings as we shall afterwards be in glorie M. Bishop therefore doth amisse to tie those words as a condition to the former words which naturally serue for explication of the latter But admitting the speech to be conditionall it doth nothing preiudicate the assurance of the faithfull because thereby God instructeth them which way he himselfe will bring them to himselfe not what he will leaue them at vncertaintie to doe for their comming vnto him He expresseth a condition the performance whereof faith expecteth from himselfe because m Phil. 1.29 of him it is giuen vnto vs for Christs sake not onely to beleeue in him
Iesus Tit. 3. The like description of our Iustification is in S. Paul Of his mercie he hath saued vs by the lauer of regeneration and renewing of the holy Ghost whom he hath powred into vs abundantly through Iesus Christ our Sauiour that being iustified by his grace we may be heires in hope and not in certaintie of faith of life euerlasting Where the Apostle inferring that being iustified by his grace declareth that in the words before he had described the same Iustification to consist in our new birth of Baptisme and the renewing of our soules by the infusion of his heauenly gifts which God of his mercie did bestow vpon vs for his Sonne Christs sake Many other places I omit for breuitie sake and will be content to cite few Fathers because the best learned of our aduersaries do confesse that they be all against them as I haue shewed before De peccat merit remis cap. 15. Epist 85. lib. 12. de Trinit cap. 7. Lib. 6. de Trinit First Saint Augustine saith That this iustice of ours vvhich they call Righteousnesse is the grace of Christ regenerating vs by the holy Ghost and is a beautie of our inward man It is the renewing of the reasonable part of our soule And twentie other such like whereby he manifestly declareth our iustice to be inherent and not the imputed iustice of Christ Let him suffice for the Latine Fathers And Saint Cyril for the Greekes who of our Iustification writeth thus The Spirit is a heate who as soone as he hath powred charitie into vs and hath with the fire of it inflamed our minds we haue euen then obtained iustice R. ABBOT a Eccles 19.24 There is a subtiltie that is fine saith Ecclesiasticus but it is vnrighteous and there is that wresteth the open and manifest law M. Bishop is none of those that deale finely that will cogge by art and will lie and yet not seeme to lie what he doth he will do outright and will lie so as that euerie man may see him to be a liar that he may not be taken for other then indeed he is Tell vs M. Bishop where is it that M. Perkins saith that in heauen we shall haue no other but imputed iustice or Righteousnesse where doth he make any shew or semblance of saying so Fie M. Bishop fie for shame leaue this lying and belying of men a good cause needeth no such meanes for the vpholding of it they that in apparent vntruth see you thus wilfull and shamelesse cannot but take you for a cosiner in all the rest M. Perkins saith that imputed Righteousnesse continueth for euer but doth he say that in heauen there shall be no other who plainely saith that sanctification shall be perfect in the world to come We shall for euer enioy eternall life by vertue of that whereby we are first admitted vnto it because thereby we are admitted to it to enioy it thereby for euer But he who by his merit purchased for vs eternall life purchased for vs also to be made meete for the enioying of it and therefore shall then make vs vnto himselfe b Ephe 5.27 a glorious Church not hauing spot or wrinckle or any such thing but c 1. Cor. 15.28 God shall be all in all Whereas he maketh M. Perkins to say that perhaps inward Righteousnesse shall be perfect in the end of this life he againe abuseth him for he asketh the question onely as a supposition what if it be so but maketh no perhaps that it is so denying that if it were so we could be iustified thereby The rest of this Section as touching the maine drift of it is altogether impertinent tending to proue Inherent iustice which we denie not but onely the perfection thereof in this life But whereas he seeketh to make good that our iustification consisteth therein he commeth much too short and one of his proofes directly proueth the contrarie For when the Apostle saith d 1. Cor. 6.11 You are washed you are sanctified you are iustified vndoubtedly he meant not by iustification and sanctification to import one and the same thing But there is no question but that by sanctification is meant inherent iustice Therefore inherent iustice cannot be vnderstood in iustification And this is apparent by those very authors whom he himselfe citeth for exposition of the place as namely Chrysostome saying e Chrysan 1. Cor. cap. 6. hom 16. Abluit nosmunquid igitur hoc solùm Minimè sed sanctificauit neque hoc etiam sed iustificauit Atqui liberari à peccatu magnuÌ„ munus est nunc autem te etiam innumeris impleuit bonis He washed vs and what did he so onely Nay but he also sanctified vs and not this onely but also he iustified vs very plainely putting difference betwixt iustification and sanctification and expounding iustification in the next words to be this liberari à peccatis to be deliuered from sinnes So doth Theophylact also expresly referre iustification to forgiuenesse of sinnes f Theoph. in 1. Cor. ca. 6. Vos ille sanctificat Quo pacto Iustificando inquit Cum enim prius vos abluisset iustitia condonasset mox sanctimoniam contulit When he had first washed you and by iustification had pardoned you forthwith also he bestowed sanctification Oecumenius likewise seuereth theÌ„ as Chrysostome doth g Oecumen ibid. Nec id solum verum etiam sanctificauit neque hoc tantum sed iustificauiâ— He hath not onely washed you but also sanctified you and not that only but also iustified you He citeth Ambrose also but Ambrose saith not one word to import that Iustification should be construed of inherent iustice h Amâ—ros ibid. Illic omnibus peccatis aâ—â—uitur credens iustificatur Dei nomine per spiritum Dei nostri Deâ— filius adâ—ptatur In baptisme all sinnes being done away the beleeuer is washed is iustified in the name of the Lord and by the spirit of our God is adopted to be a sonne of God Now we may see what credit is to be giuen to this gamester who shewing his cardes in packe telleth vs he hath wonne the game when he hath nothing at all to helpe for the winning of it As for the other place to Titus That being iustified by his grace c. There is no argument to proue the contrarie but that the Apostle may comprehend the whole worke of sauing vs which he before mentioneth vnder the name of Iustification as the maine point whereupon dependeth all the rest But more properly we may take it in the third place as in the former text to the Corinthians distinguished from the sanctification and renewing of the holy Ghost and expressing the other speciall effect of the washing of the new birth consisting in the forgiuenesse of our sinnes The places of Austin and Cyrill being spoken of inherent iustice begunne in this life not denied by vs say nothing against vs. How
to himselfe Thus doth M. Perkins referre the assurance to the ministerie of the word and thus to the partie and no otherwise after then he had done before But to distinguish true assurance of the heart from carnall presumption and floating fancies swimming in the head he noteth it to be accompanied with the spirit of grace and of prayer or rather to issue therefrom by which the heart is so seasoned and conformed to the voyce of God as that his word doth still rebound from it by ioyfull acceptance and affectionate desire and prayer and purpose and promise of that that is vttered thereby So that when God saith q Psal 27.8 Seeke ye my face the faithfull soule answereth to God Thy face Lord will I seeke When God saith r Zâ—ch 13.9 Thou art my people it soundeth from it backe againe Thou art the Lord my God When Christ saith Å¿ Mar. 9.23 If thou beleeue all things are possible to him that beleeueth it answereth Lord I beleeue helpe my vnbeleefe When God requireth to t Psal 40.7 8. do his will it saith to him Lo I come ô my God I am content to do it yea thy law is within my heart This is the fruit and effect of that u Rom. 8.16 spirit of adoption which giueth witnesse to our spirit that we are the Sonnes of God x 1. Ioh. 5.6 beareth record that God hath giuen vnto vs eternall life Which we do not wonder that to M. Bishop it seemeth rather an old womans dream then a discourse of a learned man because y Act. 17.18 1. Cor. 2.14 the things of God seeme but babling and foolishnesse to prophane carnal men And out of that prophanenesse issueth that speech of his that followeth How know you honest man that those words of God spoken by the Prophet 2000. yeares past to the people of Israel are directed to you c. Where many an honest faithful soule is ready to answer him Good Sir because z Rom. 15.4 whatsoeuer things were written before time were written for our learning that we through patience comfort of the Scriptures might haue hope because I find that the Scripture it self doth applie to euery of Gods faithful people that that was sayd to Iosuah a Iosuah 19. Heb. 13.5 I will not faile thee nor forsake thee teacheth thereupon euerie faithfull soule to say as Dauid did b Psal 118.6 The Lord is on my side I wil not feare what man can do vnto me therfore I c 1. Cor. 7.27 hauing obtained mercy to be faithfull do in like sort take to my selfe whatsoeuer God hath any where spokeÌ„ for the comfort of his elect the rather because I know that God d Eph. 46. being one Father of all carieth without respect of persoÌ„s the like regard to all his childreÌ„ Neither is it mine own hart that giueth me this assuraÌ„ce for mine own hart could minister no such comfort vnto me but being cast down with the acknowledgement of mine own misery God gaue me a hart to hearkeÌ„ to the voice of Christ deliuered by the minister out of the Gospel e Mat. 11.28 Come vnto me all ye that labor are heauy laden I wil refresh you I found in him indeed that refreshing and ioy f Iohn 16.22 that no man shall take from me And though I be a sinner yet that dismaieth me not for g 1. Tim. 1.15 Christ came into the world to saue sinners repentant sinners of which by the grace of Christ I am one And though Paul were deceiued wheÌ„ he builded himselfe vpoÌ„ himself yet wheÌ„ he built vpon Christ as I do he was not deceiued And whereas you aske me Sir whether I know how long I shal say so I must tel you that my assured trust coÌ„fidence is that God wil neuer forsake the worke which he hath begun because he hath said that h Rom. 9.33 he that beleeueth in Christ shall neuer be confounded or ashamed that is i August in Psal 36. conc 2. Infra sect 20. Iohn 10 2â— his hope shall not be deceiued Christ hath taught me that his sheepe which heare his voice of which I am one shal neuer perish but that he will giue vnto them eternall life And howsoeuer I know that the wickednes corruption of mine own heart is such that being left vnto my self I shold soone fall away froÌ„ God yet I look vnto that promise that God hath made to al his faithful seruaÌ„ts k Ierem. 32.40 I wil put my feare into their harts that they shal not depart from me resting my selfe not onely in this that I haue appreheÌ„ded Christ but much more in that l Phil. 3.12 that he hath appreheÌ„ded me not only in this that I know God but much more in this m Gal. 4.9 that I am known of God Neither doth it touch me that you say that many are called but few are chosen for many are called which come not indeed though they seeme to come thereby shew that they are not chosen but there is a calling n August de praedest sanct ca. 16. Ex vocante non quacunqut vocatione sed qua vocatione fit credens whereby God so calleth as that he maketh a man to beleeue of which Christ saith o Iohn 6.45 Euery one that heareth and learneth of the Father cometh vnto me of which S. Paul saith p Rom. 8 30. Whom he hath predestinate he hath called whom he hath called he hath iustified glorified Of which inward and effectuall calling he hath made me partaker opening the eares of my soule to hearkeÌ„ vnto him subduing the affectioÌ„s of my hart to the obedience of his wil. And because q Ibid. 11.29 the gifts calling of God are without repentaÌ„ce therfore I rest vndoubted that r Ibid. 14.8 if I liue I shal liue vnto the Lord if I die I shall die vnto the Lord whether I liue or die I am the Lords Å¿ Ibid. 8.39 neither shall any thing separat me from the loue of God which is in Christ Iesus our Lord. Thus many an honest faithful christian wold answer M. Bishop stop his mouth as the poore t Ruffin hist lib. 1. cap. 3. simple man did the mouth of the proud philosopher in the couÌ„cell of Nice that he could not tell for his life what to reply against him But let vs aske him in the behalfe of this honest man whereas he saith u Sect. 3. afterwards that he beleeueth that he shall haue life euerlasting if he fulfill that which Christ taught the yong man in the gospell to wit if he keep all Gods coÌ„mandements how he knoweth that those words of Christ spokeÌ„ to the yong man so many huÌ„dred yeares past are directed vnto him or that there is any such condition made with him that if he keepe the coÌ„mandements
prepared for them that loue him c. but who shall attaine to that blessed banquet saith he by God so prepared God onely knoweth and reuealeth it by his spirit to very few Which answer of his giueth him no euasion at all For if we do vnderstand the words concerning the ioyes of heauen and that blessed banquet of which he speaketh the Apostles words must import that we know the same to be giuen vnto vs. For how shall we be said to know the things that are giuen vnto vs of God if we do not know that they are giuen vnto vs Neither may we conceiue it as he doth to know that such things are prepared for the faithfull and righteous for that the diuels themselues also know Balaam a wicked castaway knew so much when he said n Numb 23.10 Let my soule die the death of the righteous and let my latter end be like vnto his Saul knew so much when o 1. Sam. 10.10 he prophecied as the p Hieron tradit Hebraic in lib. Regum Prophetasse eum ibi Iudaei dicunt de futuro seculo de Gog Magog de praemijs iustorum poena impiorum Iewes say of the world to come of the rewards of the iust and punishments of the vniust We haue therefore receiued the spirit of God that we may know not onely that such things are prepared of God but that we may know that God hath giuen the same vnto vs. But the Apostle there meaneth not onely the ioyes and blisse of heauen but all the gifts of God whereby the same are wrought and effected vnto vs. The originall of all which gifts is the giuing of Christ vnto vs whereof the Prophet speaketh q Esa 9.6 Vnto vs a child is borne and vnto vs a sonne is giuen in whom r 2. Cor. 1.20 all the promises of God are yea and are in him Amen for his sake first made and in him performed whom the Father giuing to vs and for vs Å¿ Rom. 8.32 hath together with him giuen vs all things the gift of t 1. Iohn 4.13 the spirit the gift of u Act. 5.31 repentance the gift of x Eph 2.8 faith the gift of y Rom. 5.17 righteousnesse the gift z 2. Tim 1.7 of loue the gift of a Phil. 1.29 suffering for Christ the gift of b 2. Pet. 1.3 all things pertaining to life and godlinesse the gift of c Rom. 6.23 eternall life All these things Oecumonius compriseth when he expoundeth the things which eye hath not seene c. to be d Oecumen in 1. Cor. ca. 2. Quae praeparauâ— Deus c. Christum videlicâ—t saluteÌ„ quae per incarnationem facta est Christ and the Saluation which is wrought by his incarnation euen as Chrysostom doth vnderstand the same of e Chrys in Cor. 1. hom 7. Quoniam per eam quae videtur esse stultitia praedicationis orbem terrae superabit gentes allicientur et Dei ad homines erit reconciliatio tanta nobis accedent bona the surprising of the world by the foolishnes of preaching as the world accounteth it of the conuersion of the Gentils of the reconciliation of God to men and the great benefits that should come therby euen as the Apostle saith f Eph. 1.3 all maner spiritual blessings in heaueÌ„ly things In a word we are to vnderstand in the Apostles words g Cap. 3.5.8.9 the vnsearchable riches of Christ preached vnto the Gentils a mystery which from the beginning of the world was hid in God not opened to the sons of men eie had not seene it neither had mans heart conceiued it nay to the very h Vers 10. Angels principalities and powers it was not knowne so that when it was done i 1. Pet. 1.12 they did euen desire and delight to looke into it The accomplishment of which riches is the glorie ioy of heauen which yet we know not nor can conceiue as the Apostle S. Iohn saith k 1. Iohn 3.2 Now are we the sonnes of God but yet we know not what we shall be we know not the glorie and happinesse that he hath prepared for vs for we are l Col. 3.3 4. now dead and our life is hidden with Christ in God but when Christ which is our life shall appeare then shall we also appeare with him in glorie for we know that when he shall appeare we shall be like vnto him for we shall see him as he is In the meane time the Apostle saith that by the spirit we know the things that are alreadie giuen vs of God not by speculation onely of vnderstanding but by practicke and experimentall and effectuall knowledge m 2. Pet 1.3.4 whereby we are made partakers of the diuine nature and n Col. 3.10 renewed to the image of him who first created vs. These things therefore we know in our selues when we know the things that are giuen vs of God and consequently do know our faith repentance hope loue in which consisteth that newnesse and communion with God As for the blisse and glorie of heauen though yet we know it not yet we know that God hath giuen vnto vs the interest and title of it alreadie and by faith do stand assured through the spirit that he will in due time giue vs the full sight and fruition of it Which indeed none can know but they that haue it reuealed vnto them from God but God reuealeth it by the spirit in his word to all those that do beleeue in him As for the place of Ierome which M. Bishop alledgeth to the contrarie it sheweth his wretched vnfaithfulnesse but maketh nothing against vs. Ionas had preached destruction to Niniue within fortie dayes The king of Niniue calleth his people to repentance to sackcloth and ashes to fasting and mourning and crying mightily vnto God for o Ionas 3.9 who knoweth saith he if God will turne and repent and turne away from his fierce wrath thereby signifying that albeit God had by peremptorie sentence threatned their destruction yet by repentance and earnest intreatie they might haply find mercie Hereupon Hierome saith p Hieron in Ion. cap. 3. Illud quod dicitur Quis scit c ideo ambiguum ponitur incertum â—t dum homines dis bij sunt de salute fortiùs agant paenitentiam magis ad misericordiâ—m improuocent Dâ—um That that is sayd Who knoweth if God will turne is therfore set downe vncertaine and doubtfull that whilest men are doubtfull of their safetie they may the more earnestly repent and the rather moue God to take mercie on them Now what a reason is this that because God threatning destruction to wicked and vngodly men leaueth it in doubt whether he will spare them that they may the more earnestly repent and call for mercie therefore the faithfull and godly man whom God hath deliuered from euerlasting destruction and called
to the hope of euerlasting life should stand in doubt of that Saluation that God hath promised vnto him The very place and occasion of the speech might haue made M. Bishop to forbeare to vse the same to that purpose that he hath done but that he is stil like his maister Bellarmine so that it carrie some shew it neuer skilleth whether it be right or wrong 7. W. BISHOP Another reason of this vncertaintie De cor gra cap. 13. yeeldeth Saint Augustine in these words In this place of temptation such is our infirmitie that assurednes might engender pride To this agreeth S. Gregorie Lib. 9. moral cap. 17. saying If we know our selues to haue grace we are proud So that to strike downe the pride of our hearts and to humble vs and to make vs trauaile more carefully in the workes of mortification God doth not ordinarily assure men at the first of their owne Saluation but to cheere vp their hearts on the other side doth put them in great hope of it like to a discreet and good Lord who will not at the first entrance into his seruice infeofe his seruant in the fee simple of those lands which after vpon his good deserts he meaneth to bestow on him This is another kind of Doctrine then that which M. Perkins in his last supply deliuered to wit That if we regard our owne indisposition we must despaire because we be not worthie of his mercie Not so good Sir Because we know that he bestoweth mercie vpon the vnworthie at the first iustification of a sinner but will not admit into the Kingdome of heauen any vnworthie but giues men grace while they liue to worke that they are made worthie of his heauenly Kingdome according to that Apoc. 3.4 They shall walke with me in whites because they are worthie but of this more fully in the chapter of Merits R. ABBOT The place of Austin is true as touching immediate and perfect assurance such as is free from all assault and impeachment of doubt and feare For this is a place of temptation and weaknesse as he truly saith by reason whereof as we neuer attaine to a perfection of righteousnesse against sinne so we neuer attaine to a perfection of assurance against doubting But yet as we haue a measure of true righteousnesse against sinne wherein we doubt not but God accepteth vs so haue we also a measure of true and comfortable assurance against all feare and doubt whereby our hearts do rest perswaded that God for euer will preserue vs. Thus God as a wise and carefull father both giueth comfort to his children and yet prouideth to keepe them within their bounds that tasting the ioy of his Saluation and finding it thenceforth bitter and grieuous vnto themselues to be distracted by perplexities and feares from the quiet enioying thereof they may the more carefully endeuour to cleaue fast vnto him and beware of doing any thing that should interrupt their ioyful peace He knoweth how readie we are by the corruption of our nature to abuse the comforts and assurances that he giueth vnto vs and therefore so ordereth the same as that somtimes out of our nature somtimes by other afflictions they are nipped and sneaped that they grow not proud and ranke to the decaying and destroying of themselues And as somtimes by his admirable wisdom he maketh sin the whetstone of righteousnesse so by affliction and trouble of mind by distrusts and fearfull doubts he whetteth sharpeneth our faith and assurance which by fighting increaseth and the longer it wrastleth the stronger it waxeth whilest a August de verb. Dom. ser 36 Fides fundit erationem fusaoratio impetrat fidei firmitatem faith specially when it is assaulted powreth forth prayer and powring forth of prayer obtaineth further strength of faith And as a man in danger of drowning catcheth for hold to saue himselfe so whilest the comfort of life maketh offer to go from vs we take the better hold thereof and it becommeth so much the more precious and deare vnto vs. But as we do not approue sinne for that it is vsed sometimes for a helpe of righteousnesse so no more do we commend doubting for that it is vsed for the increase of faith but as against the one so against the other we fight and labour to abandon it wholy from vs that we may say b Rom. 8.35 Who shall separate vs from the loue of Christ shall tribulation or anguish or persecution or famine or nakednesse c Nay in all these things we are more then conquerours through him that loued vs. For I am perswaded that neither life nor death nor things present nor things to come nor any creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. Thus therefore we so take the words of Austin as that we leaue place for that which elsewhere he saith that c August in Psal 32. Non est ista remeriâ—as affectus est desiderij dulcedâ— spei Dicat anima omnino securaÌ„ dicat Deus meus es tu qui dicit animae salus tuaego sum God saith to the soule of the faithfull I am thy Saluation whereupon it is boldly to say to him Thou art my God which saith he is no rashnesse or presumption but affection of desire and sweetnesse of hope For that voice of God whereby he saith to our soule d Psa 35.3 as Dauid for himselfe prayeth I am thy Saluation what is it else but e Rom. 8.16 the spirit that giueth witnesse to our spirit that we are the sonnes of God The words of Gregorie if there be any such for in the place by him cited they are not may import how readie our corruption is to misconuert the graces and gifts of God but to denie to the faithfull man the knowledge of Gods grace in himselfe is to bereaue him of all stedfast hope and to quench in him all true conscience of thankfulnesse towards God because he cannot hope that knoweth nothing wherupon to hope nor hartily giue thanks that knoweth not whether he haue cause to giue thankes or not And how doth S. Iohn say f 1. Iohn 4.13 By this we know that we are in him and he in vs because he hath giuen vs of his spirit if we do not know that he hath giuen vs of his spirit and how should we not know that we haue receiued grace if we know that we haue receiued the spirit of grace But of this matter sufficient hath bene spoken in the former section Now whereas M. Bishop saith that God doth not ordinarily assure men at the first of their owne Saluation if he meane that God doth not at the first offer any such assurance he saith vntruly For God speaketh by the same word in the beginning and in the end and therfore both in the beginning and in the end giueth the same assurance although our faith being perhaps weake
other to our sight And to the same purpose he addeth soone after i Jâ—â—d Cum filij Dei dicunt Non erant x nobis c. quod aliud dicum nisi non erant filij etiam quaendo erant in professt 〈◊〉 nomine siliorum They were not of vs what meaneth it but they were not children of God when they went vnder the profession and name of children Now if they were neuer children of God then were they neuer truly regenerate for by being borne of God they must needs haue bene the children of God Neither euer had they true faith for k Iohn 1.12 to so many as beleeued in him he gaue a dignitie or prerogatiue to be the sonnes of God Therefore when he saith of such that they were in goodnesse they were in the faith it must be vnderstood as touching outward profession and to the iudgement of the Church and by assent and approbation of iudgement and vnderstanding but neuer by integritie soundnesse of affection or true regeneration of the heart Which may appeare by the exposition that he maketh thereof vpon that epistle of S. Iohn where speaking of those apostataes he saith l Augâ—â—â— in 1. 〈◊〉 3. Sic sunt in corpore Christs quomodo hunores mal qu in lo 〈◊〉 corpus So are they in the body of Christ as euill humors in our body No members then no parts of the body but as euill humors in the body of which some are more kind lesse offensiue other altogether vnkind and hurtfull euen as of these temporizers in the Church some come neerer to the true faithfull other some are wholy wicked and dissembling hypocrites but of them all it is true m Ibid. Tentatio probat quia non sunt ex nobis Quando illius tentatio venerit velut occasione venti volant foras quia grana non erant Temptation proueth that they are not of vs. When temptation befalleth them euen as it were by occasion of a wind they flie out because they were not corne They might seeme to be corne but indeed they were but chaffe they had a semblance but they had not the realitie of the state of children M. Bishops exposition therfore auaileth nothing but that it still standeth true which we affirme that true faith as it assureth of present state so doth assure also of future perseuerance to the end that God may performe to euery beleeuer that which he hath promised that he shall not perish but haue euerlasting life But because he cannot preuaile by answering he wil make further trial what he can do by arguing taking for ground the words of S. Paul first to the Romanes n Rom. 11.20 Thou standest by faith be not high minded but feare secondly to the Philippians o Phil. 2.12 Worke your Saluation with feare and trembling And to make the better shew he saith that there are aboue a hundred such texts in holy writ wherin the holy Ghost exhorteth vs to stand in feare of our Saluation But if they be such texts as these which he hath here alledged they are admonitions against carnall presumption and no discouragements to true faith to stand assured of Saluation The Scripture speaketh diuersly of feare and he doth but dally vpon that equiuocation There is a doubting and distracting feare which God forbiddeth as being the enemy of all spirituall comfort and assurance of faith and there is an awfull and regarding feare which God commendeth as the vndiuided companion of true faith As we vnderstand feare to he opposit to faith we heare God appointing his ministers to call his people from it p Esa 35.4 Say vnto the fearefull Be you strong feare not behold your God commeth with vengeance he wil come saue you q Cap. 41.10 Feare not for I am with thee be not afraid for I am thy God I will strengthen thee and helpe thee and sustaine thee with the right hand of my iustice And againe r Cap. 43.1 Feare not for I haue redeemed thee I haue called thee by name thou art mine When thou passest through the waters I will be with thee that they do not ouerflow thee when thou walkest through the fire thou shalt not be burnt neither shall the flame kindle vpon thee Å¿ Cap. 54.4 Feare not for thou shalt not be ashamed neither shalt thou be confounded t Vers 14. In righteousnesse shalt thou be established and be farre from feare for it shall not come neere thee u Vers 17. This is the heritage of the Lords seruants whose righteousnesse is of me saith the Lord. These gracious and comfortable speeches the Lord vseth to the faithfull that vnder him they may rest in full assurance of safetie without all feare or doubt because he promiseth to preuent all those occasions whence any feare or doubt should rise Whereupon it is that Zacharie saith that x Luk. 1.74 he hath deliuered vs out of the hands of our enemies to serue him without feare and Christ is sayd to haue died y Heb. 2.15 that he might deliuer them who for feare of death were all their life time subiect to bondage and the Apostle S. Paul accordingly saith z Rom. 8.15 that we haue not receiued the spirit of bondage to feare any more but the a 2. Tim. 1.7 spirit of adoption to cry Abba Father that God hath not giuen vs the spirit of feare but of power and of loue and of a sound mind There is no greater bondage then feare of death which representeth to a man nothing but ghastlinesse and horrour when he is vncertaine therein what shall become of him Therefore Christ hath deliuered his from this bondage of feare and that they may rest stablished in the assurance of Saluation saith vnto them b Luk. 12.32 Feare not little flocke for it is your Fathers pleasure to giue you the kingdome The Church of Rome biddeth Christs flocke to stand in feare of their owne Saluation but Christ the maister of the flocke saith Feare not little flocke it is the Fathers pleasure to giue you the kingdome Thus when he saith to his disciples c Mat. 8.26 Why are ye fearefull O ye of little faith and to Peter d Cap. 14.32 O thou of little faith wherefore diddest thou doubt he sheweth that faiâ—h importeth an assured beleefe of a mans owne safetie and forbiddeth feare and doubt as contrarie thereunto Now therefore when the Scripture commendeth feare it importeth not any such feare as should in the faithfull shake the assurance of Saluation nay the faithfull man because he findeth in himselfe that feare doth thereby gather the greater assurance to himselfe It is with euerie faithfull man as it was with Iob e Iob. 31.23 the punishment of God is fearefull vnto him he dreadeth the iudgements and threatnings which God hath denounced against pride and vnthankfulnesse against rebellion and contempt of God knowing assuredly that the same
loued of God or no. R. ABBOT To his former inuisible reasons we shall haue now some further testimonies adioyned that make as little for him as his reasons haue done And first he alledgeth a place of Solomon A man doth not know whether he be worthie of hatred or loue but all things are kept vncertaine for the time to come But he knew well that the translation of this place might iustly be excepted against which indeed is very false He saith that one heretike cauilleth against it but neither is he one onely nor an heretike neither doth he cauill but iustly reiecteth it by warrant of the originall text so as that M. Bishops owne friends do translate the words farre otherwise then he alledgeth them The Hebrew word for word according to the Septuagint translated by Hierome is thus a Eccles 9.1 Et quidem charitatem quidem â—â—lium no est cognoscens homo omnia in facie eoruÌ„ Hieron Also loue also hatred a man knoweth not all in the face of them The obscuritie of which words hath caused men very diuersly to conceiue of the true meaning thereof One construction is made by Olympiodorus that b Olimpiod in Eccles ca. 9. Qui adhuc sapit quae hominis sunt neque planè Deo se tradidit nescit discreto rudicio quae dilectione sunt digna quae odio he that yet sauoureth the things of men and hath not sincerely giuen himselfe to God knoweth not what things are worthie to be loued and what to be hated Another exposition he alledgeth taken from the translation of Symmachus c Ibid. Nescit homo si quâ—m nunc maximè odit mutatis vicibus amicum beneficum sit experturus contraque an timeÌ„dum sibi quandoque sit abeo quem nunc amore prosequitur A man knoweth not whether vpon some change he shall find him louing or kind whom he now hateth or shall haue cause to be afraid of him whom he now loueth With least mutation or change we translate the words thus A man knoweth not loue or hatred that is who is loued or hated by all that is before them and then the meaning is plaine that by outward things by the things that are before our face a man knoweth not whether he be beloued or hated of God whereof the reason followeth because all things come alike to all and there is the same condition outwardly to the iust and to the wicked c. And to this effect the translation of Symmachus tendeth though Olympiodorus gathered otherwise thereof d Symmac apud Hieron in Eccl. cap 9 Insuper neque amicitias neque immicitias scit homo sed omnia corarae eis incerta proptereà quod omnibus eueniunt similia iusto iniusto Moreouer a man knoweth not loue or hatred but all things are vncertaine before them because the like things befall to all both to iust and vniust Which translation as Hierome approueth so he confirmeth also the meaning of it saying e Hieron ibid. Quod autem ait Euentus est vnus omnibus iusto impio siue angustiarum siue mortis significat eueÌ„tum idcirco nec charitatem Dei eos in se nosse nec odium Whereas he saith that there is the same condition to all he meaneth it of affliction or of death and that therefore men know not the loue of God or his hatred towards them And thus indeed true it is as M. Bishop citeth out of Hierome that a man cannot esteeme by any outward state whether he be loued or hated of God for neither do the righteous only prosper neither are the wicked only crossed and afflicted but the wicked flourish many times more gloriously then the iust and the hand of God often lieth heauier vpon the iust then vpon the wicked and vngodly and both are subiect to death both are laied in the graue without any appearance or shew of difference betwixt the one the other But this maketh nothing against vs for although by the eye the beleeuer cannot discerne the loue of God towards himselfe yet that hindereth not but that by faith he apprehendeth and embraceth the same And thus S. Bernard excepteth against that place being so translated as M. Bishop readeth it f Bernard in dedic eccles ser 5. Sed de possibilitate iam certâ— de voluntate quid agimus Quis scit si est dignus amore an edio Quis nouit sensum Domini aut quis consiliarius eius fuit Hìc iam planè fidem nobis subuenire necesse est hìc oportet succurrere veritatem vt quod de nobis latet in corde paetris nobis per ipsius spiritum reueletur spiritus eius testificaÌ„s persuadeat spiritut nostro quod filij Dei simus Being sure of Gods ablenesse to saue vs how do we to be assured of his will thereto for who knoweth whether he be worthie of loue or hatred who hath knowne the mind of the Lord or hath bene his counsellor But here faith must helpe vs bere Gods truth must be our succour that that which lieth hidden concerning vs in the heart of God our Father may by his spirit be reuealed vnto vs and his spirit by the testimonie thereof may perswade our spirit that we are the children of God and that by calling and iustifying vs freely by faith Thus though we take the place translated as M. Bishop alledgeth it yet by S. Bernards iudgement it auaileth him nothing because albeit otherwise we cannot know whether we be beloued or hated of God yet by faith and by the spirit of God that secret is reuealed vnto vs that we are the children of God and beloued of him Only that we take that worthinesse of the loue of God to be meant of Gods acceptation and vouchsafing to thinke vs worthie because otherwise the place so translated soundeth a manifest vntruth and contrarie to the Scripture For if we speake simply of worthinesse who doth not know himselfe worthie of hatred what faithfull man doth not say as Daniel said g Dan. 9.7 To thee O Lord belongeth righteousnesse but vnto vs reckoning himselfe for one belongeth confusion of face Dauid saith h Psal 143.2 Enter not into iudgement with thy seruant O Lord for in thy sight no man liuing shall be iustified i 130.3 If thou straitly marke what is done amisse who shall be able to stand It is false then to say that a man knoweth not whether he be worthie of loue or of hatred for he knoweth or should know himselfe worthie to be hated but yet by faith a man beleeueth himselfe in Christ to be beloued though he know that in himselfe he worthily deserueth to be hated And so S. Bernard againe saith of the faithfull k Bernard epist 107. Supra scit 3 A vile worme worthie of euerlasting hatred yet is confidently perswaded that he is beloued because he feeleth himselfe to loue Thus S. Bernard both wayes contrarieth M.
but also to suffer for his sake n Col. 1.11 being strengthened with all might through his glorious power to all patience and long suffering with ioyfulnesse To this end as o 2. Cor. 1.5 the sufferings of Christ abound in them so he causeth their consolations to abound through Christ and their p Vers 7. hope is stedfast in this behalfe because they know that as they are partakers of the sufferings so they shall be also of the consolation that the grieuance of the one may be the more easily borne by meanes of the ioy and sweetnesse of the other In a word faith resteth vpon that that is written q Heb. 13.5 He hath sayd I will not faile thee nor forsake thee therefore we may boldly say The Lord is on my side I will not feare what man can do vnto me r Rom. 8.29 He hath predestinated vs to be made like vnto the image of his sonne and therefore Å¿ Bernard epist 107. Habes spiritum huius arcans indicem hauing receiued the spirit to reueale vnto vs as Saint Bernard saith this secret of his predestination we stand assured that accordingly he will accomplish in vs the image of his Sonne that together with him we may beare the crosse and together with him also we may weare the crowne and therefore will so order all things as that there shall be t Rom. 8 3â— nothing to come that shall separate vs from the loue of God vvhich is in Christ Iesus our Lord. Now the spirit as he is the reuealer of the secret so is he the earnest of the effect of Gods predestination by the gift whereof God giueth vnto vs the certaine assurance of all the rest that remaineth to be giuen u Tertul. de Titius Hic est pignus promissae haeâ—â—d tatis quasi â—haregraphâ—nt qucâ—dam aeternae salutis qui nos Dei faciciat tempâ—tâ—m nos eius efficiat domum â—inhâ—bitator corperibus nostris dâ—tuâ— sanctitatis effector qui id agens in nobis ad aeternitatem ad resurrectionem immortalitatis corpora nostra pro iucat dum illa iâ—se assâ— efacit â—â—m â—oelesti vâ—riâ—â—te nâ—â—eri câ—u spiritus sancâ—â—â—â—â—â—taetoâ—â—â—tate â—â—â—ri It is the pledge of the inheritance promised and as a hand-writing or bond for assurance of euerlasting Saluation not vpon vncertaintie if we do thus or thus but framing vs to bee and to doe whatsoeuer belongeth to the attainment thereof making vs the temple and house of God being the vvorker of holinesse in vs that he may bring our bodies to eternitie and to the immortalitie of the resurrection vvhilest in himselfe he accustometh them to be tempered vvith heauenly vertue and to be accompanied vvith the diuine eternitie of the holy Ghost Therefore God doth neuer take this earnest backe againe because it is so x 〈…〉 the earnest of our inheritance vntill the redemption of possession as that it is an earnest also that in the meane time God y 2 Cor. 1.21.22 stablisheth vs in Christ and that z â—â—r 5 5. he hath created vs euen for this thing namely to cloth vs with immortalitie and eternall life To be short God in giuing earnest for assurance of the end doth thereby vndertake against all lets and impediments that should hinder the atchieuing of that that is earnested thereby and therefore as Chrysostome saith a 〈…〉 the things present vvhich thou hast attained alreadie do assure vnto thee those things that are yet to come As for the words alledged out of Saint Iohn that b â—â—chn 4.1 vve beleeue not euerie spirit but trie the spirits vvhether they be of God or not as if we were willed to bee distrusâ—tfull of the reuelation and testimonie of the spirite that we are the sonnes of God least by anie false spirite we bee abused and deluded they are verie adsurdly wrested and forced to that purpose beeing verie apparently a caueat against false prophets speaking out of their owne spirite and yet pretending the spirit of Christ as is verie plaine by the reason added in the next wordes For manie false Prophets are gone abroad into the vvorld And yet if we admit them as meant of this testimonie of the spirite they are so farre from seruing their turne as that they make altogether against them For if in that behalfe we be willing to trie the spirites vvhether they bee of God or not then it followeth that there is a way whereby to trie the same And if there bee a meanes whereby to trie whether the spirite that testifieth vnto vs that we are the sonnes of God bee of God or not then there is a meanes for vs to bee assured that wee are the sonnes of God For if by triall wee finde that the spirite that so testifieth is of God then because the same spirite is truth wee cannot make question but that wee are indeede the sonnes of God So therefore wee resolue of that testimonie whereof the Apostle speaketh whereby the spirite beareth vvitnesse vvith our spirite that vve are the sonnes of God Be it that some men by false opinions and imaginations of carnall securitie doe herein deceiue themselues yet as it is no reason for a King to doubt whether he bee a King for that franticke and melancholicke persons are falsly so perswaded of themselues and as a gold-smith doth not therefore doubt whether gold bee gold for that some vnskilfull man taketh copper in steede of gold so no reason is it that they who haue receiued the vndoubted testimonie of the spirite shining vnto them out of the true light of the word of God should therefore call in question the truth thereof because manie men are mocked with false presumptions which they themselues haue builded out of their owne braines The testimonie of the spirite is certainly knowne and felt wheresoeuer it is found neither can anie spirite worke in anie mans heart anie liuely counterfeit thereof as before was sayed Therefore it standeth firme and sure against all M. Bishops exceptions that there is a testimonie of the spirit whereby according to the measure of our faith we stand assured that we are the sonnes of God 18. W. BISHOP The third reason is That which we must pray for by Gods commaundement that we must beleeue but euery man must pray for Saluation therefore we must beleeue that we shall haue Saluation The proposition he confirmeth thus In euerie petition must be two things one a desire of the thing vve aske another a particular faith to obtaine it vvhich is proued by Christs vvords Mar. 1â— Whatsoeuer you shall request when you pray beleeue that you shall haue it and it shall be done This Argument is so proper for their purpose that we returne it vpon their owne heads We must pray for Saluation therefore we are not yet assured of it For who in his wits prayeth God to giue him that whereof he is assured alreadie And a godly
the like sort As though Thomas did abase our Sauiour Christ in calling him d Iohn 20.28 My Lord and my God We do no iniurie to God to make him ours in particular because he hath said as to Abraham so to euery one of the seede of Abraham e Gen. 17.7 I will be thy God We do no iniurie to men because we do not thereby make him our peculiar but leaue him the same to others that he is to vs as euery man enioieth the light of the Sunne to his owne vse without impeachment thereof to the vse of any other man f Aug. in Psal 32. conc 2. Ipse sit haereditas nostra possessio nostra An fortè temerè dicimus fâ—ciendo nobis DeuÌ„ possessiâ—nem cùm sit Dominus cùm sit Creator Non est ista temeritas affectus est desideriâ— dulcedo spes Dicat anima omninò secura dicat Deus meus eâ— tu qui dicit animae nostrae salus tua ego sum Non faciet inâ—uriaÌ„ cùm hoc dixerit immo faciet si noÌ„ dixerit Let God saith Austine be our possession our inheritance What do we vnaduisedly in making God a possession to our selues he being our Lord and Creator It is no rashnesse or vnaduisednesse it is affection of desire it is sweetnesse of hope Let the soule boldly say Thou art my God to him that saith to our soule I am thy saluation It shall do no wrong in saying so nay it shall do wrong in not saying so And thus S. Bernard saith that g Bernard in Cant. ser 69 Anima DeuÌ„ videns haud secut videt quà m si sâ—la videatur à Deo the soule that looketh vpon God doth no otherwise looke vpon him then as if it selfe only were looked vpon of God For h Chrysost in Gene hom 34. Peculiare hoc est amori vt ex communibus propria faciat this is the property of loue as Chrysostom saith to make proper to a mans selfe that that is common which he speaketh by occasion of the Apostles words handled in the former section Christ hath loued me c where he saith that the Apostle i Ibid. Propter amorem in eum id quod factum est omnibus mihi proprium facto vpon his loue to Christ doth make proper to himselfe that that was done for all Accordingly S. Austine saith k August de visit iâ—fâ—â—m lib. 2. cap. 2. Tutius iucundius loquor ad meum Iesum quà m ad aliqueÌ„ sanctorum spirituum Dei I speake more safely and more sweetly to my Iesus then to any of the holy Spirits or Angels of God Now do all these speeches tend to the abasing of God and of his Sonne Iesus Christ Did S. Austine or whosoeuer was the Author of those words abase Christ in naming him my Iesus If not what abasing then is it of the merits of Christ that we should make them particularly ours But to shew him his folly S. Bernard saith that l Berna in Cant. ser 61 Nisi quòd non erat de membris Câ—risti nec pertinebat ad euÌ„ de Christi merito vt suâ— praesumeret suum diceret quod illius esset tanquaÌ„ rem capâ—â— membrum but that Cain was not of the members of Christ nor had any thing to do with the merit of Christ to presume the same to be his he would haue called that his that was Christes as the member doth that that is the heads plainly giuing to vnderstand that the faithfull man being a member of Christ doth cal that his that is Christs presumeth the merit of Christ to be particularly his And therefore he saith in the next words m Ibid. Ego fidentèr quod ex me mihi deest vsurpo mihi ex visceribus Domini quoâ—â—am misericordia effâ—uunt Whatsoeuer is wanting vnto me of my selfe I boldly take it vnto me out of the bowels of the Lord Iesus because they runne out with mercy What should let then but that we may pray that the merits of Christ may be made particularly ours and accepted as particularly a satisfaction for vs to the forgiuenesse of our sinnes Nay saith M. Bishop good Christians pray that through the infinite value of Christes merits our sinnes may be forgiuen vs c. But I pray M. Bishop how do you thinke your sinnes particularly forgiuen but by the particular application of his merits his passion death and resurrection and his sitting at the right hand of God to make intercession for vs Can a medicine worke without being applied particularly to him in whom it is to work How do you pray that a iustice proportionable to your capacity as you very nicely and gingerly describe it may be giuen particularly to you for Christes sake that is as we take it in regard of that that Christ hath done as generally for others so particularly for you but that you take it that Christ hath done the same particularly for you as wel as for other particulars And but that your wits outrunne you and leaue you to say you know not what what is this but to apply the merits of Christ particularly to your selfe Otherwise it may be said vnto you what haue you to do particularly with Christ that for his sake you aske any thing particularly for your selfe Surely we cannot aske any thing of God for Christes sake but by supposing a particular relation betwixt Christ and vs depending vpon that that he hath done and merited for vs. But Maister Perkins to shew that in our praier we aske the merit of Christes righteousnesse to our selues alledgeth the petition of the Lords praier Forgiue vs our trespasses For what is forgiuenesse of sinnes but a thing merited by the righteousnesse obedience of Christ Our Sauiour saith in the Gospel that n Mat. 2â— 28 his bloud is shed for the forgiuenesse of sinnes When then we begge forgiuenesse of sinnes what do we but begge to our selues the fruit of the bloudshedding of Iesus Christ The righteousnesse of Christ containeth the whole obedience that Christ performed to his Father both in liuing and dying to be the satisfaction for our sinnes And if there be no forgiuenesse of sinnes but onely by his satisfaction for vs what do we when we craue forgiuenesse of sinnes but craue the application of Christes righteousnesse vnto vs that it may be accepted for our satisfaction to the forgiuenesse of our sinnes Now to our praier M. Perkins noteth that we adde Amen as a word of confirmation vnto vs that God heareth our petition and graunteth the same according to the promise that he hath made vnto vs. Which he saide not onely of himselfe but alledged to that purpose the saying of Austine affirming that o August de Temp. ser 182. Amen in his petitionibus significat indubitaÌ„tèr à Domino conserri quod petitur si vltimae conditionis pactum firmitèr teneatur Amen in these petitions signifieth that
by Gods spirit may haue many good motions for as our spirit giueth life vnto our bodies so the spirit of God by his grace animateth and giueth life vnto our soules But of this it hath bene once before spoken at large in the question of Free will R. ABBOT We are so to affirme the effect of iustifying faith as may make good what the Scripture hath deliuered concerning it Which because the Church of Rome doth not in making faith precedent in time to iustification and grace M. Perkins iustly findeth fault therewith Our Sauiour saith a Ioh. 5.24 He that heareth my word and beleeueth in him that sent me hath euerlasting life and shall not come into condemnation but is passed froÌ„ death to life Our passing from death to life is our iustification If euery one that beleeueth be passed from death to life then euery one that beleeueth is iustified or if there be any that beleeueth and yet is not iustified theÌ„ it is not true of euery one that beleeueth that he is passed from death to life To this place M. Perkins alluded though he quoted it not but M. Bishop thought it safest for him to say nothing of it To the other place his answer is a simple shift He that beleeueth eateth and drinketh the bodie and bloud of Christ I answer saith M. Bishop that our Sauiour in that text speaketh not of beleeuing but of eating his bodie in the blessed Sacrament But we answer him againe that if Christ speake of eating in the sacrament then it must follow that whosoeuer is not partaker of the sacrament of the bodie and bloud of Christ is excluded from life because our Sauiour expresly saith b Ioh. 6.53 Except ye eate the flesh of the sonne of man and drinke his bloud yee haue no life in you But so to say is absurd and false as in the example of the crucified theefe and many other is apparant and plaine Againe the Sacrament was not instituted long after and will M. Bishop exclude any faithfull that after this time died before that institution from that eating of the flesh of Christ and drinking of his bloud which Christ here recommendeth for the hauing of eternall life S. Austin saith that c Bedâ— in 1. Cor. 10. ex August ser ad infantes in baptisme we are made partakers of the bodie and bloud of Christ so that though one die before he come to the Sacrament of the Bread and the Cup yet is he not depriued of the participation and benefit of that Sacrament seeing he hath found that alreadie which that Sacrament signifieth The Apostle testifieth that the fathers of the old Testament did d 1. Cor. 10.3.4 all eate the same spirituall meate and did all drinke the same spirituall drinke not the same one with another as the e Rhem. Annot. 1. Cor. 10. Rhemistes for a shift expound it but f Aug. in Joan. tract 26. spiritualem eandem quem nos the same that we do For g Idem de vtilit penitent c. 1. Eundem non inuento quomodo intelligam nisi eundem quem manducamus nos I find not saith S. Austin how I should vnderstand The same but the same that we eate Therefore they also did eate the flesh of Christ and drinke his bloud But their eating and drinking was not the participation of the Sacrament Therefore Christ by eating his flesh and drinking his bloud doth not import any thing tied to the participation of the Sacrament Yea the whole course of that text giueth vs plainely to vnderstand that Christ by eating his flesh and drinking his bloud meaneth the same as by beleeuing in him Therefore doth S. Austin by the one expound the other h Aug. in Ioan. tract 25. Crede manducasti Ibid. tract 26. Hortans vt credamus in eum Credere enim in eum hoâ— est manducare pâ—nem viuum Qui credit manducat Beleeue and thou hast eaten he exhorteth vs to beleeue in him for to beleeue in him that is to eate the bread of life he that beleeueth eateth And so saith he of the fathers eating and drinking that this i Idem de vtilit poenit Fide capiebatur non corpore hauriebatur spirituall meate and drinke was receiued by faith and not by the bodie Now if beleefe in Christ be imported by eating and drinking the flesh and bloud of Christ then M. Perkins proofe was not vaine but M. Bishop hath shewed himselfe a vaine man to giue so vaine an answer without any proofe thereof at all Without doubt k Ioh. 6.54 whosoeuer eateth the flesh of Christ and drinketh his bloud hath eternall life But no man hath eternall life but he that is iustified and sanctified Whosoeuer therfore eateth and drinketh the flesh bloud of Christ is iustified sanctified But our beleeuing in Christ is our eating of his flesh and drinking of his bloud So soone therfore as we beleeue in Christ we are iustified sanctified that it may be true which the Apostle saith that l Rom. 3.22 the righteousnesse of God by the faith of Iesus Christ is to all and vpon all that do beleeue which cannot be sayd if any beleeue vpon whom there yet is not the Righteousnesse of God to iustifie him before God The proofes that he alledgeth to the contrarie are verie simple and slender First he alledgeth the words of S. Paul m Rom. 10.13 Whosoeuer shall call vpon the name of the Lord shal be saued but how shall they call vpon him in whom they haue not beleeued c. Where of iustification we heare not a word nor is any thing purposely meant thereof For the words which the Apostle citeth out of the Prophet Ioel touch not the order of iustification but import a promise to them that are iustified by faith in Christ and accordingly do call vpon the name of the Lord that in the calamities and confusion of the world God will preserue them to be partakers of euerlasting saluation Now we graunt that by order of nature there is a precedence of faith to iustification but we denie all prioritie in respect of time And whereas M. Bishop auoucheth that prayer goeth betwixt faith and iustification beside that it is not proued by the Apostles words it is verie vntrue and false For there can be no true prayer without n Zach. 12.10 Vulgat the spirit of grace and of prayer without o Rom. 8.15 Gal. 4.6 the spirit of adoption whereby we cry Abba Father The spirit of adoption and grace is the spirit of sanctification It followeth then that we pray not but by being first sanctified and because sanctification is consequent to iustification it must follow also that iustification goeth before prayer so that in praying for the forgiuenesse of sinnes it commeth to passe with vs which the Prophet saith p Esa 6â— 24 Before they call I will answer them Let M. Bishop order the matter how
leaues the reader to thinke as it seemeth best vnto himselfe whether hope be any cause of saluation and yet M. Perkins words are plainely these We are not saued by hope because it is any cause of our saluation The meaning of S. Paul as he declareth is this We are saued by hope that is we haue our saluation in hope but not yet in act we enioy it in expectation but not yet in possession In which sort he saith in another place that y Tit. 3.7 being iustified by the grace of God we are made heires as touching hope of eternall life We haue not yet the fruition of eternal life but yet in hope we are inheritors therof And hence did S. Austin take the ground of that exception which many times he vseth by distinction of that that we are in hope and that that we are indeed or in reall being Whereof he speaketh directly to declare the meaning of these words of the Apostle z Aug. de pec mer. remis l. 2 c. 8. Primittat sp nunc habemus vnde iaÌ„ filij Dei reipsa facta sumas in cateris verò spe sicut salui sicut innouati ita filij Dei re autem ipsa quia nâ—ndum salus ideò nonâ—um plenè innouati nondum etiam filij Dei sed filij seculi We haue now the first fruits of the spirit whence we are reipsa indeed the sonnes of God but for the rest as spe in hope we are saued as in hope we are renewed so are we also the sonnes of God but because reipsa indeed we are not yet saued therefore we are not yet fully renewed we are not yet the sonnes of God but the children of this world Againe he saith a Ibid cap. 10. Homo totus in spe iam et iam in re ex parte in regeneratione spirituali renouatus A man wholly in hope and partly also in act or in deed is renewed in spirituall regeneration Of the Church being without spot or wrinkle b Epist 57. Tunc perficietur in re quò nunc proficiendo ambulatur in spe Then shall that be performed indeed to which now by profiting we walke in hope Thus of Gods raising vs vp together with Christ and setting vs together with him in heauenly places c De bapt cont Donat. lib. 1. c 4. Nondum in re sed in spe He hath not yet done it really but in hope d In Psal 37. Re sumus adhuc filij irae spe non sumus Really we are yet the children of wrath saith he but in hope we are not so e Jbid. Gaude te redemptum corpore sed nondum re spe securus esto Reioyce that in body thou art redeemed not yet in deed or in reall effect but in hope we are out of doubt By all which it is plaine that the Apostle named not hope as a cause of the saluation that we hope for but onely to signifie the not hauing as yet really of the thing whereof the hope we haue embraced And it hath no sence that hope should be made a cause of the thing hoped for because the verie name of hope importeth some former ground or cause from whence we conceiue our hope and by vertue whereof we expect that which we hope for and do not therefore hope to obtaine it because we hope Thus M. Bishop hath neither S. Paule nor anie other testimonie of Scripture whereby to giue warrant that either hope or any other vertue hath any part in the worke of iustification but onely faith As touching the nature of hope f before hath bene spoken and it hath bene shewed a Cap. 3. secâ— 20. that as the Scripture vnderstandeth it it is nothing else but a patient and constant expectation of that which we by faith in the promise of God do assuredly beleeue shall come vnto vs. 26. W. BISHOP To these authorities and reasons taken out of the holy Scripture let vs ioyne here some testimonies out of the auncient Church reseruing the rest vnto that place wherein Maister Perkins citeth some for him the most auncient and most valiant Martyr Saint Ignatius of our iustification writeth thus The beginning of life is faith Epist ad Philip. but the end of it is charitie but both vnited and ioyned together do make the man of God perfect Clement Patriarch of Alexandria saith Faith goeth before Lib. 2. Strom. but feare doth build and charitie bringeth to perfection Saint Iohn Chrysostome Patriarch of Constantinople hath these words Hom. 70. in Mat. Least the faithfull should trust that by faith alone they might be saued he disputeth of the punishment of euill men and so doth he both exhort the Infidels to faith and the faithfull to liue well S. Augustine crieth out as it were to our Protestants saith Lib. 3. Hypognos Heare ô foolish heretike and enemy to the true faith Good works which that they may be done are by grace prepared and not of the merits of free will we condemne not because by them or such like men of God haue bene iustified are iustified and shall be iustified And De side oper cap. 14. Now let vs see that which is to be shaken out of the hearts of the faithfull Least by euill securitie they lose their saluation if they shall thinke faith alone to be sufficient to obtaine it Now the doctrine which M. Perkins teacheth is cleane contrarie For saith he A sinner is iustified by faith alone that is nothing that man can do by nature or grace concurreth thereto as any kinde of cause but faith alone Farther he saith That faith it selfe is no principall but rather an instrumentall cause whereby we apprehend and apply Christ and his righteousnesse for our iustification So that in fine we haue that faith so much by theÌ„ magnified and called the onely and whole cause of our iustification is in the end become no true cause at all Cenditio sine qua non but a bare condition without which we cannot be iustified If it be an instrumentall cause let him then declare what is the principall cause whose instrument faith is and chuse whether he had leifer to haue charitie or the soule of man without any helpe of grace R. ABBOT Of his fiue proofes there is but onely one that maketh any mention of iustification by works The two first were surely put in but onely to fil vp a roome for there is not so much as any shew of any thing against vs. For although we defend that a man is iustified by faith onely yet do we not make faith onely the full perfection of a iustified man In the naturall bodie the heart onely is the seate and fountaine of life and yet a man consisteth not onely of a heart nor is a perfect man by hauing a heart but many other members and parts are required some for substance some for ornament which make vp the
M. Bishop to presume but for God himselfe to determine who hath not thought fit to bring vs to perfection in this life that he may haue the whole glorie of our saluation in the life to come The words of Dauid are as little helpfull vnto him i Psal 119. I will runne the way of thy commaundements when thou hast set my heart at liberty So farre as we are at liberty so farre we runne and so fast we runne But we attaine not to that liberty yet but that being k Rom. 7.23 holden captiue to the law of sinne which is in our members we haue still cause to cry l 24. Who shall deliuer vs or set vs at liberty from this body of death m 2. Cor. 3.17 Where the spirit of the Lord is there is liberty We haue receiued as yet onely n Rom. 8.23 the first fruites of the spirit We haue yet therefore but the first fruites of liberty and there is still remaining somewhat o Heb. 12.1 that presseth downe and sinne hanging fast on so that we cannot runne without much hinderance and many falls and the p Mat. 26.41 willingnesse of the spirit findeth alwaies a let by the infirmitie and weaknesse of the flesh 43. W. BISHOP Hauing now confuted all that is commonly proposed to prooue the impossibility of keeping Gods commaundements let vs now see what we can say in proofe of the possibility of it First S. Paul is very plainly for it saying That which was impossible to the law in that is weakened by the flesh God sending his Sonne in the similitude of flesh of sinne damned sinne in the flesh that the iustification of the law might be fulfilled in vs who walke not according to the flesh but according vnto the spirit See how formally he teacheth that Christ dying to redeeme vs from sinne purchased vs grace to fulfill the law which before was impossible vnto our weake flesh Againe how farre S. Iohn was from that opinion of thinking Gods commaundements to be impossible Cap. 5. may appeare by that Epistle And his commaundements be not heauie Which is taken out of our Sauiours owne words My yoke is sweet Math. 11. and my burthen is light The reason of this is that although to our corrupt frailty they be very heauie yet when the vertue of charity is powred into our hearts by the holy Ghost then loe do we with delight fulfill them For as the Apostle witnesseth Charity is the fulnesse of the law Rom. 13. And He that doth loue his neighbour hath fulfilled the law Math. 22. Which Christ himselfe teacheth when he affirmeth That the whole law and Prophets depend vpon these two commaundements of louing God and our neighbour Now both according vnto our opinion and the Protestants a man regenerate and in the state of grace hath in him the vertue of Charity we hold it to be the principall part of inherent iustice they say that their iustifying faith can neuer be seperated from it so that a righteous man being also indued with charity is able thereby to fulfill the whole law Let vs adioyne vnto these Authorities of holy write the testimonie of one auncient Father or two S. Basil affirmeth That it is impious and vngodly Serm. in illud Attende tibi to say that the commaundements of the spirit be vnpossible S. Augustine defineth That we must beleeue firmely De nat gra cap. 69. that God being iust and good could not command things that be impossible for vs to fulfill The reason may be that it is the part of a tyrant and no true lawmaker to commaâ—â—d his subiects to do that vnder paine of death which he knowes them no way able to performe for those were not to be called lawes which are to direct men to that which is iust but snares to catch the most diligent in and to bind them vp to most assured perdition Wherefore it was afterward decreed in an approoued Councell of Aransican as an article of faith in these words 2. Can. vlt. This also we beleeue according to the Catholike faith that all men baptized by grace there receiued with the helpe and cooperation of Christ can and ought to keepe and fulfill those things which belong to saluation The principall whereof are after our Sauiours owne determination to keepe the commaundements If thou wilt enter into life Math. 1â— keepe the commaundements This by the way concerning the possibility of fulfilling the law R. ABBOT M. Bishop hath a good opinion of that that he hath done and if his fellowes do not accept it accordingly no doubt but he will thinke they do him great wrong As for vs we may by his leaue thinke that that we see that he hath babled much and said as good as nothing and that he is farre from being a man to take vpon him the confuting of any thing that is defended on our part But now leauing his confutation he goeth in hand with proofe of a possibility in vs to fulfill the law And first he alledgeth to that purpose the words of S. Paul in some part handled before a Rom. 8.3 That that was vnpossible to the law inasmuch as it was weake because of the flesh God sending his owne Sonne in the similitude of sinfull flesh and for sinne condemned sinne in the flesh that the iustification or righteousnesse of the law might be fulfilled in vs who walke not after the flesh but after the spirit Now of this place he saith that it formally teacheth that Christ dying to redeeme vs from sinne did purchase vs grace to fulfill the law which before was impossible to our weake flesh But he is still so full of formality that we can finde little matter in any thing that he saith How hath Christ purchased grace for vs to fulfill the law in that sence as here we speake of fulfilling the law when as the grace of Christ doth still leaue remaining in vs a weakenesse of flesh to which the Apostle saith it is a thing vnpossible to fulfill the law All M. Bishops teeth cannot vntie this knot If weakenesse of flesh hinder the fulfilling of the law then so long as we liue here the grace of Christ neuer putteth vs in state to fulfill the law because it neuer taketh from vs the weakenesse of the flesh His commentarie therefore is nothing woorth and because it is but his owne we make very small account or reckoning of it The cause of our not fulfilling the law continueth still and therefore we must referre the benefit here expressed to some other thing then our fulfilling of the law That the Apostle noteth first in saying that Christ condemned sinne comparing it thereby to a prisoner a robber or murtherer brought to the barre and there receiuing sentence of condemnation and death that thenceforth it should be bereaued of all action or accusation of all plea or power against vs. This Christ hath done for
giuing to vnderstand that that former was not the whole meaning of Christes words r Beda in Luc. cap. 17. We are vnprofitable seruants because the sufferings of this time are not worthy of the glory to come as in another place which crowneth thee in mercy and compassion He saith not in thy merits because by whose mercy we are preuented that we may humbly serue him by his gift we are crowned to reigne with him What M. Bishop no more faith no more trust in you do you alledge Authors when they condemne your doctrine euen in the places whence you cite them Leaue of leaue of Act. 26.14 it is hard for you to kicke against the prickes You fight against the Gospell of Christ against the truth of God and do not you doubt but it will preuaile against you and the conquest thereof shall be your vtter confusion if you hold on your course 5. W. BISHOP And thus we fall vpon the third property of M. Perkins meritorious worke which is That it be done to the profit of another and say that albeit God in himselfe receiue no profit by our workes yet doth he in the administration of his holy common-weale the Church wherein good mens seruices do much pleasure him And in this sence it is said of S. Paul That by cleansing our selues from wicked workes 2. Tim. 2. Math. 5. we shall become vessels sanctified and profitable vnto our Lord. Againe God is glorified by our good workes That seeing your good workes they may glorifie your Father which is in heauen Finally God doth reioyce at the recouerie of his lost children Ioh. 15. ver 8. Luk. 15. If then good men trauailing painfully in Gods Vineyard do yeeld him outwardly both honour ioy and commoditie that may suffice to make their worke meritorious R. ABBOT As touching this condition we contend not with Maister Bishop concerning his exposition thereof Merit must be done by the will and for the vse and behoofe of him at whose hands it must merit So Christes obedience by the will of the Father to the praise of the glory of his grace did merit and deserue at his Fathers hands in our behalfe Onely it is to be added that it must fully satisfie the vse and behoofe whereto it is intended and not faile in any point thereof Now because a Aug. Euâ—hirid cap. 64. Sic spiritu Dei extitantur vt etiam spiritu suo c. tanquaÌ„ filij hominuÌ„ quibusdaÌ„ motibus humanis deficiant ad seipses c. the children of God are so moued by the spirit of God as that by their owne spirit as the sonnes of men through humane motions and affections they sometimes faile and fall backe to themselues and therefore do not so entirely and perfectly serue the vses of the Lord to yeeld either glory to God or loue to their brethren as they ought to do therefore neither do they attaine to this condition of merit nor can in any sort bind God to repay them for that broken seruice that they haue done nay if he would call matters to strict reckoning and account he hath rather occasion of quarell against them for disgracing and defiling the works that he hath wrought in them 6. W. BISHOP M. Perkins fourth property is That the worke and reward be equall in proportion If he vnderstand Arithmeticall proportion that is that they be equall in quantity to wit the one to be as great or of as long continuance as the other then we denie this kinde of equality to be requisite to merit there is another sort of proportion called by the Philosopher 5. Ethic. Geometricall and the equality of that is taken by a reasonable correspondence of the one vnto the other as when a good office is giuen vnto a Citizen of desart it may be that the honour and commodity of the office is farre greater then was the merit of the man yet he being as well able to discharge it as another and hauing better deserued it is holden in true iustice worthie of it In like manner in a game where maisteries are tried the prize is giuen vnto him that doth best not because the value of the reward is iust as much woorth as that act of the man who winneth it but for that such actiuitie is esteemed woorthy of such a recompence Now the crowne of heauenly glory is likened by Saint Pule vnto a Garland in a game where he saith 1. Cor. 9. 2. Tim. 2. That we all runne but one carieth away the prize And he that striueth for the maisterie is not crowned vnlesse he striue lawfully It is also resembled vnto places of honour Math. 25. Ioh. 14. I will place thee ouer much And I go to prouide you places Grace is also in many places of Scripture compared to seede Math. 13. 1. Ioh. 3. For the seed of God tarieth in him But a little seed cast into good ground and well manured bringeth forth abundance of corne Briefly then such equality as there is betweene the well deseruing subiect and the office betweene him that striueth lawfully and the crowne betweene the seede and the corne is betweene the reward of heauen and the merit of a true seruant of God And thus much of M. Perkins first Argument more indeede to explicate the nature and condition of merit then that his reason nakedly proposed did require it R. ABBOT The proportion that maketh merit or desert must be Arithmeticall wherein the worke must fully equall the reward though not in greatnesse and continuance yet in value and woorth If the one in that sort do not counterpoise the other the one cannot be said to be deserued by the other But there is no proportion at all either Arithmeticall or Geometricall betwixt that that is finite and that that is infinite therefore none at all betwixt the worke of man and the reward of heauen the one being euery way finite the other in continuance infinite So then Maister Bishops Geometricall proportion and reasonable correspondence is excluded also because a Fulgent ad Monim lib. 1. TantuÌ„ ibi graetia diuinae retributionis exuberat vt inceparabiliter atque ineffabiliter omne merituÌ„ quamuis bonae ex Deo datae humanae voluntatis operationis excedat the grace or gift of Gods reward as Fulgentius saith doth so much there abound as that incomparably and vnspeakeably it exceedeth all the merit of the will and worke of man albeit it be good and giuen vnto him of God There is no reasonable correspondence where the one incomparably and vnspeakeably exceedeth all the merit and desert of the other The same is imported by Saint Bernard who hauing said that mens merits are not such as that life eternall is due vnto theÌ„ of right giueth reason therof beside that that I mentioned before b Ber. in Annunciat Ser. 1. Quid sunt omnia merita ad tantaÌ„ gloriam For what are all merits to so great
eased of the same burden The voice of Christ to the sicke of the palsie b Mat. 9.2 Thy sinnes are forgiuen thee doth it not giue him present release from the bond thereof Dauid saith c Psal 32.3 Whilest I held my tongue from acknowledging and confessing my sinnes my bones were consumed in my mourning all day for thy hand was heauie vpon me day and night and my moisture was turned into the drouth of Summer I acknowledged my sinne vnto thee and did not hide mine iniquitie I thought I will confesse against my selfe my wickednesse vnto the Lord and thou forgauest the punishment of my sinne By which wordes he giueth vs to vnderstand that the forgiuenesse of his sinnes vpon his repentance and confession thereof was the taking away of the grieuous malady wherwith he was so sore afflicted and vpon experience hereof vttereth those words in the beginning of the Psalme d Ver. 1. Blessed is the man whose vnrighteousnesse is forgiuen and whose sinne is couered Blessed is he to whom the Lord imputeth no sinne as to note that one part of that blessing is to be released from the temporall punishments that are due to sinne Yea and to that purpose he addeth also after e Ver. 6. Aug. Pro hac Pro qua hac pro ipsa venia peccatoruÌ„ For this that is saith S. Austin for forgiuenesse of sinnes shall euery one that is godly make his prayer vnto thee in a time when thou maist be found surely in the ouerflowing of many waters they shall not come neere him Where by many waters he vnderstandeth the manifold crosses and afflictions of this life wherwith we are tossed to and fro by reason of our sinnes and signifieth that the godly man by obtaining forgiuenesse of sinnes obtaineth deliuerance and freedome from the punishment thereof Forgiuenesse of sinnes then is not vnderstood with reseruation of temporal satisfaction neither doth any thing remaine in the nature of punishment to him that by repentance and faith becometh partaker of that mercie As for his distinction of mortall and veniall sinnes applyed to the petition of forgiuenesse of sinnes we know no such neither is any such to be approued as f Of Iustification Sect. 41. before hath bene shewed By Gods hearkening to our prayer all sinnes become veniall if God heare not our prayer for forgiuenesse of sinnes all sinnes continue mortall Our Sauiour Christ knew no such difference as M. Bishop maketh that God when he heareth vs crying vnto him Forgiue vs our trespasses doth forgiue vs some sinnes wholy and othersome but in part or that our prayer should be a speciall meane in some sinnes to obtaine pardon of the fault and release of punishment and in othersome not so No neither did S. Austine euer dreame that God did forgiue sinnes with a reseruation of the punishment thereof he knew well that forgiuenesse altereth the case and nature of afflictions as hath bene before shewed Master Bishop citeth him saying that g Aug. Enchir. cap. 71. De quotidianis breuibus leuibusque peccatis sine quibus haec vita non ducitur quotidiana oratio fidelium satisfacit c. Delet omnino haec oratio minima quotidiana peccata Delet illa à quibus vita fidelium sceleratè etiam gesta sed poeniten â—â—in melius mutata discedit si quemadmodum veraciter dicitur Dimitte nobis c. ita veracitèr dicatur sicut nos c. id est si siat quod dicitur For the daily short and light offences without which this life is not led the daily prayer of the faithfull satisfieth But as he saith so of these daily and light offences so he saith of other also in the next words It blotteth out also those from which the life of the faithfull wickedly led but by repentance changed to better is departed if as it is truly said Forgiue vs our trespasses so it be truly said As we forgiue them that trespasse against vs that is if it be done which is said So then as it satisfieth for the one so it satisfieth for the other also as for the lesser so for the greater and for both obtaineth pardon at Gods hands But Master Bishop here doth meerely abuse his Reader by an equiuocation of the name of satisfaction For Satisfaction with Saint Austine as with all the auncient Ecclesiasticall Writers importeth the meanes whereby we are to intreate and obtaine of God pardon and forgiuenesse of our sinnes but with Master Bishop and his fellowes it importeth a punishment still remaining for sinnes past and already pardoned to be endured either in this life or after death in Purgatorie as he hath before expressed in the beginning of this Chapter Saint Austines meaning then is that the daily prayer of the faithfull sufficeth to obtaine pardon at Gods hands for our daily and common trespasses yea and for greater offences also when by repentance and amendement of life we forsake them but no meaning hath he either that the saying of the Lords prayer should be a recompence to God for our trespasse or that our trespasse being pardoned there should still remaine a satisfaction to be performed for it Now here Master Bishop further denyeth that in the Lords prayer we vse onely plea of pardon for saith he we are taught also to pardon others euen as we will looke to be pardoned And what then what because we are taught freely to pardon others shall we hereupon conceiue that God is hired by our pardoning others to giue pardon vnto vs Our Sauior Christ noteth therby the affection of them to whom it belongeth to vse the plea of pardon he saith not any thing to be construed to the impeachment and derogation of the freenesse of the pardon Meekenesse and readinesse to forgiue is h Gal. 5.22.23 a fruite of the spirit i Rom. 8.15 of adoption by which we cry Abba Father in the voyce of which spirit onely it is that God hearkeneth vnto vs. k Aug. Enchir. cap. 71. EoruÌ„ est dicere Pater noster c. qui iam tali patri regene rati sunt exaqua Spiritu sancto It is for them to say Our Father which art in heauen saith Saint Austine who now are regenerate and borne againe to such a Father of water and of the holy Ghost If we speake not by this spirit our voice is as the voice of strangers and God giueth no regard vnto it Therefore our forgiuenesse of others is not alledged as the cause for which God is moued to forgiue vs but we present it to him as the mark of his spirit which he hath set vpon vs as the token that we are his childreÌ„ to whoÌ„ he hath assigned it for a portioÌ„ to be made partakers of the forgiuenes of sins to whoÌ„ Christ hath ministred coÌ„fort boldnes so to pray His 2. exception is very vaine also for although the Lords prayer contain not all things necessary to saluatioÌ„
the written law therefore some other remedie was delivered for them by tradition Further he alledgeth that there was remedy for children dying before the eight day before which they might not be circumcised but there is none found written therefore it was deliuered by tradition O the excellent wit of this man he hath with these arguments so troubled the whole pack of the Protestants as that not one of them can tel what to say But for our learning M. Bishop we are desirous to know of you what these remedies were that you speake of What was the ceremonie for the freeing of women from originall sinne and children dying before eight dayes old Where haue ye found or how can ye prooue that there was any such Surely you that can see so farre into a milstone of traditions are able I trow to informe vs what it was if any such thing were Ridiculous vain man bringing in steed of proofes fantasticall imaginations whereof he hath no ground nor can giue vs any testimony at all either from the Iewes themselues or from other ancient writers but only out of the presumptions and idle dreames of some of their owne schoolmen Yea and in this deuice of his he crosseth the doctrine of his owne part for tell vs M. Bishop did circumcision take away originall sin If it did so what difference then betwixt the sacraments of the old Testament and of the new You are wont to tell vs that the sacraments of the old Testament did signifie grace but not giue grace that they did signifie the taking away of sinne but not take it away that they did signifie iustification but did not iustifie Therefore Bellarmine accordingly determineth that circumcision did not iustifie or take away sinne but in that respect was of as little force as vncircumcision yea and argueth that if circumcision had iustified then iustification should haue bene proper to men because men onely are circumcised so farre is he from conceiuing that some other remedie was prouided for women in steede of circumcision For expounding the Apostles words b Rom 3.29 Is God the God of the Iewes onely as if he had said c Bellar. de effec sacram cap. 14. Quasi dicat Deus est omnium Deus quomodo igitur credibile est cum dedisse remedium contra peccatū solis Iudaeis Possumus nos etiam hinc alitèr argumentari An masculorū Deus tantū nonne et foeminarum Quis ergo credat Deum dedisse remedium quod solis masculis prosit God the God of all how then is it credible that he should giue remedy against sinne to the Iewes onely he addeth We may hence also argue Is God the God of men onely is he not also the God of women Who then will beleeue that he gaue a remedy against sinne that should be auaileable for men onely His resolution then is that circumcision was no remedie against sin because God would not appoint a remedy against sinne as he conceiueth which should not be common to the Gentiles as well as to the Iewes to women as well as men Now therefore inasmuch as M. Bishops foundation faileth surely that which he buildeth vpon it must needs fall and looke what he will say was the deliuering of men from originall sinne the same he must confesse hath bene the deliuering of women also so that either he must resolue one meanes for both out of the written word or passe ouer to tradition vnwritten and if he haue not a tradition for both then all his matter of Iewish tradition must come to naught and there is nothing proued but that Moses committed all to the written law But his phrase of deliuering from originall sinne implieth an errour before confuted in the question of that point Our regeneration consisteth in the forgiuenesse of sinnes and the first fruites of the sanctification of the holy Ghost the same spirit working sometimes without any signe or sacrament of initiation as in the fathers vntil the time of Abraham who himselfe was iustified before the sacrament of Circumcision sometimes with that signe of circumcision proper in execution to men onely but yet sealing the fruite of Gods promise and the effect of his spirit both to men and women d Ephes 1.5.9 according to the purpose of the grace of God sometimes with a signe common both to men and women as in our baptisme we see thereby shewing that he worketh freely according to his owne will not tying himselfe to outward signes but sauing onely by his grace either with signes where they are or without where either there is no institution as in the beginning or there wanteth meanes and oportunitie of execution as oft befell in circumcision of the old Testament and doth befall in baptisme of the new Now as touching M. Bishops third reason it is as reasonlesse as the former so that we may wonder that the author of it should be so without reason Iob and many such like Gentiles saith he were saued Very true But in the Law or any other part of the old Testament it is not written what they had to beleeue or how they should liue But that is not true for seeing there is but e Eph. 4.5 one faith f 2. Corin. 4.13 the same spirit of faith of the whole body of Christ from the beginning to the end by that faith that is written in the law of Moses we know what they had to beleeue and according to that faith how they ought to liue Yea and where it is written what they did beleeue and how they did liue there it is written what they had to beleue and how they were to liue But in the booke of Iob it is written of himself and of his friends what they did beleeue and what the ordering of their life was all according to the law of Moses and the faith therein contained It is therefore vntrue which M. Bishop saith that it is not written what they had to beleeue or how they were to liue But yet giuing the man his way let vs see what his conclusion is Therefore saith he many things needfull to saluation were then deliuered by tradition We may see his head was troubled and he had forgotten what he was to conclude for this his conclusion should haue bene Therefore Moses committed not all to writing But this would not follow for though it were not namely written of Iob what he had to beleeue yet we cannot hereof inferre that therefore he had any thing else to beleeue but that that is written What hindereth I say but that Moses may be conceiued to set downe the faith whereby Iob was to be saued though he do not expresly say that Iob was to beleeue thus But it may be that M. Bishop meant that that conclusion should be subordinate to the former and so would reason thus Iob and such like receiued many things by tradition therefore Moses committed not all to writing Yet neither can this
of both difficult and doubtfull texts of Scripture traditions are most necessary M. Perkins his answer is that there is no such need of them but in doubtfull places the Scripture it self is the best glosse if there be obserued first the analogie of faith which is the summe of religion gathered out of the clearest places secondly the circumstance of the place and the nature and signification of the words thirdly the conference of place with place and concludeth that the Scripture is falsly termed the matter of strife it being not so of it selfe but by the abuse of man Reply To begin with his latter words because I must stand vpon the former Is the Scripture falsly termed matter of strife because it is not so of his own nature why then is Christ truly called the stone of offence or no to them that beleeue not S. Peter sayth Yes No sayth M. Perkins 1 Pet. â— because that cometh not of Christ but of themselues But good Sir Christ is truly termed a stone of offence and the Scripture matter of strife albeit there be no cause in them of those faults but because it so falleth out by the malice of men The question is not wherefore it is so called but whether it be so called or no truly that which truly is may be so called truly But the Scripture truly is matter of great contention euery obstinate heretike vnderstanding them according to his owne fantasie and therefore may truly be so termed although it be not the cause of contention in it selfe but written to take away all contention But to the capitall matter these three rules gathered out of Saint Augustine be good directions whereby sober and sound wits may much profit in study of Diuinitie if they neglect not other ordinary helpes of good instructions and learned commentaries but to affirme that euery Christian may by these meanes be enabled to iudge which is the true sence of any doubtfull or hard text is extreme rashnesse and meere folly S. Augustine himselfe wel conuersant in those rules endued with a most happie wit and yet much bettered with the excellent knowledge of all the liberall Sciences yet he hauing most diligently studied the holy Scriptures for more than thirtie yeares with the helpe also of the best commentaries he could get and counsell of the most exquisite yet he ingeniously confesseth That there were more places of Scripture that after all his study he vnderstood not then which he did vnderstand * Epist 119. cap. 21. And shall euery simple man furnished onely with M. Perkins his three rules of not twise three lines be able to dissolue any difficultie in them whatsoeuer Why do the Lutherans to omit all former heretikes vnderstand in one sort the Caluinists after another the Anabaptists a third way and so of other sects And in our owne country how commeth it to passe that the Protestants find one thing in the holy Scriptures the Puritans almost the cleane contrary Why I say is there so great bitter and endlesse contention among brothers of the same spirit about the meaning of Gods word If euery one might by the ayd of those triuial notes readily disclose all difficulties and assuredly boult out the certaine truth of them It cannot be but most euident to men of any iudgement that the Scripture it selfe can neuer end any doubtfull controuersie without there be admitted some certain Iudge to declare what is the true meaning of it And it cannot but redound to the dishonor of our blessed Sauior to say that he hath left a matter of such importance at randon and hath not prouided for his seruants an assured meane to attaine to the true vnderstanding of it If in matters of temporall iustice it should be permitted to euery contentious smatterer in the Law to expound and conster the grounds of the law and statutes as it should seeme fittest in his wisedome and not be bound to stand to the sentence and declaration of the Iudge what iniquitie should not be law or when should there be any end of any hard mater one Lawyer defending one part another the other one counseller assuring on his certaine knowledge one party to haue the right another as certainly auerring not that but the contrary to be law both alledging for their warrant some texts of Law What end and pacification of the parties could be deuised vnlesse the decision of the controuersie be committed vnto the definitiue sentence of some who should declare whether counsellor had argued iustly and according to the true meaning of the Law none at all but bloudy debate perpetuall conflict each pursuing to get or keepe by force of armes that which his learned counsell auouched to be his owne To auoid then such garboiles and intestine contention there was neuer yet any Law-maker so simple but appointed some gouernour and Iudge who should see the due obseruation of his Lawes determine all doubts that might arise about the letter and exposition of the Law who is therefore called the quicke and liuely law and shall we Christians thinke that our diuine Law-maker who in wisedome care and prouidence surmounted all others more than the heauens do the earth hath left his golden lawes at randon to be interpreted as it should seeme best vnto euery one pretending some hidden knowledge from we know not what spirit no no it cannot be once imagined without too too great derogation vnto the soueraigne prudence of the Sonne of God In the old Testament which was but a state of bondage as it were an introduction to the new yet was there one appointed vnto whom they were commanded to repaire for the resolution of all doubtfull cases concerning the Law yea and bound were they vnder paine of death to stand to his determination and shall we be so simple as to suffer our selues to be perswaded that in the glorious state of the Gospell plotted and framed by the wisedom of God himselfe worse order should be taken for this high point of the true vnderstanding of the holy Gospel it selfe being the life and soule of all the rest R. ABBOT It is truly said by Thomas Aquinas that a Thom. Aquin. sum p. 1. q. 39. art 4. c. In proprietatibus locutionum non tantum attendenda est res significata sed etiam modus significandi in propriety of speeches we are not only to regard the thing signified but also the manner of signification A speech may be true yet true only in some manner of signification which therefore in propriety of speech is not true because the thing properly of it selfe is not that that the speech importeth it to be Christ saith M. Bishop is truly called the rocke of offence Be it so yet it is true only in some manner of signification in which it is that the Scripture so calleth him in proprietie of speech it is not true because Christ of himselfe and properly is not so He becommeth so